History 1. Tamarahi Pariri Tītoko o te Rangi Whakawhiti o te rā Whakaāio whenua He kupu whakataki ki te āhua o te rangatira pēnei i a Whakaue Kaipapa, he uri mokopuna o ngā kāwai rangatira i kawea te waka o Te Arawa mai i te kāinga o ō rātou nā mātua o Houmaitawhiti mā, nāna te aki ki ana nei uri “me kite atu he mate tarāwhare”.

He whai a Tamatekapua mā i te kupu aki a Houmaitawhiti i te wehenga atu i Hawaiki pāmamao ahakoa he takahanga i te Korokoro o te Parata, ahakoa te riri a Ngātoroirangi i tau pai mai a Te Arawa ki Maketū. He toronga atu a te tamaiti me te pōtiki a Tamatekapua ki te kimi nōhanga mō rātou nā reira i te tae a Kahumatamomoe rāua ko Īhenga ki te tuawhenua o te puku o Te Ika a Māui. He tapaina a rāua i ngā maunga, ngā awa, ngā roto mai i
Maketū ki Tongariro.

I te taenga atu i te wā o Whakaue kua riro i a Uenukukōpako, tana matua, te Motutapu a Tinirau (Mokoia). He hiahia nōna me whakatūhia he pā i runga i a Mokoia me ētahi atu wāhi o te ākau o Rotoruanui a Kahumatamomoe. Tae noa ki tana tamaiti a Tūtānekai, kua tū he pā ki Weriweri mōna. Nā Tūtānekai i whakaara mai te iwi kua tapaina ko Ngāti Whakaue.

Nō mua mai i te horonga o Mokoia kātahi ka mutu te riro i a Ngāti Whakaue a Pukeroa a Ōhinemutu tae noa ki te wā o ngā tautohetohe i waenganui i ngā iwi i mua i te kooti whenua o taua wā.

Ōrite ana ki ngā taha tini o ngā uri o Whakaue Kaipapa, kāore e herea ana ngā pūtakenga kōrero mōna ki te ao kikokiko o te ao tūroa, kāore hoki e whakawhāitihia ana ki Aotearoa anake.

Whakamārō atu ana ki te hōkaitanga, ki te whānuitanga o Te Moana nui a Kiwa, ki runga i ngā marae o Tangaroa rāua ko Hinemoana; o Ranginui rāua ko Papatūānuku.

Ko te pātere e whai atu nei he mea tirotiro i ngā āhuatanga akiaki o te oranga, o te waihanga hoki i te tuakiri o ngā uri, mai i te wā o Houmaitawhiti, te tupuna o Whakaue, i noho atu rā i Hawaiki pāmamao. Kei konei tonu ēnei āhuatanga akiaki, kei ngā whakatipuranga o ēnei rā, ā, kei tā te whiti whakamutunga, kei te titiro whakamua anō ki ngā whakatipuranga o muri. Kua tuhia ki te pātere nei ngā tauira me ngā akoranga kua tāia, kua whakaūngia hoki ki te mauri o ngā whakatipuranga maha, heke iho i a Houmaitawhiti. Mārama ana ēnei tauira i roto i ngā uri o Whakaue, i te Whakaue o nāianei me te Whakaue o ngā rā kei te heke mai.

Hei te tīmatanga o te waiata e kī ana nā te noho apiapi i Rangiātea i whakatau ai rātou kia nuku ki tētahi atu pito o Te Moana nui a Kiwa noho ai. Nā runga i tēnei, me te mātauranga tuku iho i ngā wharaunga a Kupe mā mō te tini o ngā moutere i tawhiti, i tītoko i a Tamatekapua ki te whakarite i tētahi heke e huri ai te ao mō ngā uri whakatipu, e kore e hokia.

Nō te tāraitanga o te waka o Te Arawa me tōna whakarewatanga e te tohunga e Ngātoroirangi rāua ko te kaihautū ko Tamatekapua i mārō ai te heke o Te Arawa tāngata ki ngā takutai o Aotearoa. Nā rātou, nā te hunga i haere mai ai mā runga i te waka o Te Arawa i te taha o ēnei rangatira nui i whakanohonoho haere i ngā whenua o te taha moana me te tuawhenua o Te Ika a Māui.
2.

He haere hira tonu taua haere. Ahakoa te karakia kikiwhara a Ngātoroirangi kia whakahekea a Te Arawa ki Te Korokoro o te Parata, hei ngaki i tōna mate ki ngā māmingatanga a Tamatekapua, nā tōna aroha pūmau ki tōna hoa wahine ki a Kearoa i puta ai rātou i te āwhā o tā Kearoa whakapiringa ki a Tamatekapua, ā i tau pai ai a Te Arawa me ōna tāngata ki Aotearoa.3. | | Proud son of a proud nation
Pillar that upholds the heavens
You that allows the sun to shine
You that causes peace to reign on earthThese are phrases used to describe chiefs such as Whakaue Kaipapa, a descendant of the noble lines of chiefs who brought the canoe Te Arawa from the homeland of their forebears, of Houmaitawhiti and others, who encouraged his relations to “find a place where they may die a peaceful death”.

Tamatekapua and his compatriots heeded the words of Houmaitawhiti when they left far distant Hawaiki, and although they descended for a time into the throat of the Parata, and were subjected to the anger of Ngatoroirangi, Te Arawa landed safely at Maketu. The children of Tamatekapua were sent to scout the land and seek an appropriate place for them to live, and so Kahumatamomoe and Ihenga arrived in the interior of the stomach of the great fish of Maui. They named the mountains, the rivers, and the lakes from
Maketu to Tongariro.

By the time of Whakaue, his father Uenukukopako had taken control of Te Motutapu a Tinirau (Mokoia). He wanted to erect a pa (fortified village) on Mokoia, and also others around the shores of Lake Rotorua nui a Kahumatamomoe. When his son Tutanekai arrived, he had already built a pa at Weriweri. It was Tutanekai who raised his people to become the tribal force known as Ngati Whakaue.

Before the sacking of Mokoia, Ngati Whakaue had gained control over Pukeroa and Ohinemutu, and still held those areas when these issues were contested by different tribal groups before the land court of the day.

The beginnings of Whakaue Kaipapa, like the multi dimensions of his offspring, are not bound to the mere physicality of the natural world, nor are they limited to Aotearoa.

They extend across the expanses of Te Moana nui a Kiwa within and without the spiritual and metaphysical domains of Tangaroa and Hinemoana; Ranginui and Papatuanuku.

The patere that follows explores the dynamics of existence and identity which have evolved from the time of Houmaitawhiti, the forebear of Whakaue and resident of distant Hawaiki. This dynamism lingers in the present day generations with a pointer to futures untold signified in the concluding melody. The patere records the patterns and lessons that have been outlined and embedded within the psyche of the many generations that have followed Houmaitawhiti. These patterns are evident and prevalent in the descendants of Whakaue, in the Whakaue of today and the Whakaue of the future.

The waiata commences with a reminder that out of a concern to avoid overcrowding in Rangiatea a monumentous decision to settle elsewhere in the Pacific was made. This concern, coupled with the cumulative knowledge of the abundance of far off places gleaned from the voyages of Kupe and others, catapulted Tamatekapua to fashion an expedition which was to shape the destiny of those who would follow irrevocably.

The fashioning of the canoe Te Arawa with its eventual launch accompanied by both tohunga and kaihautu Ngatoroirangi, and Tamatekapua respectively, led to the migration of the peoples of the Arawa canoe to the shores of Aotearoa. Those who accompanied these great leaders on the canoe Te Arawa also played a leading role in the settlement of the coastal areas and hinterland of Te Ika a Maui (The North Island).

The journey was eventful. However it was the enduring love of Ngatoroirangi for Kearoa his wife, that withstood the storm of her liaison with Tamatekapua, and which ultimately secured the safe arrival of the Te Arawa canoe and its occupants to Aotearoa, notwithstanding the summonsing of the wrath of the gods brought about by the powers of Ngatoroirangi in seeking retribution against Tamatekapua’s deceptions by despatching the Te Arawa canoe to Te Korokoro o te Parata. | Tākina mai i te kawa tuatahi mai i te toiora he aha he aha ko wai ko wai koe he Atua he Atua he tipua he tipua
Pūhourangi Pūhourangi nāu nei ko Ohomairangi he tangata he tangata au au au e hā!

Tēnei ko Ngāti Ohomairangi, e noho ana i Hawaiki ki Rangiātea ka tū te whakaaro me whakatere i te tiritiri o te moana ka whai i te ara whiti i te ara nuku i tāwaehia e Kupe ki Aotearoa

Kua kaha rā te maru o te whenua i te tangata kua auau ngā pakanga a Tūmatauenga tākina atu i raro tākina atu i runga ia Uenuku ia Uenukurangi kia hōmai te oranga e

Ka tomo atu rā ki te
Punga nohenohe me ngā toki, kua hahau te rangi, kua tūtauru ko taramainuku, kua whatitiri he toka papawai ko pūpūterangi, ko pūpū te whenua he ōnewa ka hāpai ake i ngā toki nei
Nā wai ngā toki nei
Nā Urutengangana
Nā Whakataupōtiki

Ka tuatua ea ki raro he aro tawhito he aro nōu e Tāne te wai ko ēnei tauira nāu e he tauira nui he tauira roa kia puta ki te ao mārama ka kī ake e Tia whakatūhia he ahu mō ngā parapara o ngā rākau mō ngā konga hoki kia rahirahi te tātā ka tāreihia te waka nei

Nō te whaiouru aokapuarangi te waka nei he waka aha te waka nei he waka tawhito he waka tipua he waka atua he waka rangi he waka tairanga he tauira i ara mā Tamatekapua he waka toiuru he waka toirangi he waka hei takapi i a Kiwa i a Tangaroa i te rūpapa

Ka poua te tira waka e Ngātoroirangi
Ko te waka ka kīa ko Te Arawa
Rukuhia ko Tangaroa i te ao a io
Whakamaua kia tina
Whakamaua kia Atutahi mā Rehua ko Atutahi
Whakataha nei i te Mangaroa
Whakamaua te waka ki tai ki uta

Haere koutou i te ara moana o Kupe
Apuhia ngā tohutohu o te wānanga o ngā ahurewa.
Whakaūhia ko Papatūānuku hai kākahu mahana mō koutou
Whakareia Ranginui kia tū tārewa ana haere rā kaua e ware ki a mātau ko te iwi ko Ngāti Ohomairangi tēnei te tangi ake kia koutou

Ka whakaratahia e te Ariki e Ngātoroirangi a Tangaroa a Tāwhirimātea otirā ngā mana atua o te mataora hei arataki i te waka kia whiti ki uta ka tohuhia te ihu kia mau kia
Atutahi e whakataha nei ki te Mangaroa mārama ana te tere o te waka nei o Te Arawa i te tiritiri o te moana

Ka hipa te wā e whakawhiti ana i te moana ka takakinohia e Tamatekapua te wahine a te Ariki arā a Kearoa ka tū te riri ki a Ngātotoirangi
Ka karanga ia ki a Tāwhirimātea kia tukuna mai ana riri
Pūoi te hau matakōkeri
Pūoi te hau ngunguru kia tō kia tō kia riri kia riri

Ka heke te waka nei a Te Arawa ki te Korokoro o te hamuti o te waha pungapunga o te Parata ka puta ngā riri katoa o te rangi kātahi ngā hau ka tātā i te waka ka karanga a Ngātoroirangi
Ki a Tangaroa kia pukepuke te moana maunga, ā, ki te Maungaarongo kia heke ki te Korokoro o te Parata

Ka huri āwhiowhio te waka ki roto i te Korokoro o te Parata tata tonu te ngahoro ki raro ki a Tangaroa ka whiua ētahi o ngā kai o ngā taonga ki te wai maikore ake te kete a Rokiroki a Whakaotirangi ka heke iho a Ngātoroirangi i te hukahuka o te whare ka kite i a Kearoa ka tau te aroha kia ia e

I konei nā runga i tana aroha kia Kearoa ka whakatau te Ariki ki ngā mana atua kia marino te rangi me te moana ā, puta mai ana te waka i te Korokoro o te Parata ka rere tika i runga i te aranuku ki uta ka koa te iwi

Mai i Rangiātea ki Tahiti areare ki Rarotonga ki Whangaparāoa ahu tonu ki Rangitoto ki te whanga o te Waitematā ka huri i Moehau ka ū ki te Awa a te Atua ka huri mai anō te waka ka ū ki Maketū ki te Kūrae o te Ihu o
Tamatekapua tērā ka tau te waka ki te Awa i Akeake
Ka mihi ka tangi te iwi ki te whenua ki a Aotearoa

Ko Ngāti Ohomairangi i haere mai nei i runga. i te waka nei i a Te Arawa ka tau ki te taha moana ki Maketū ka tipu ka hua ka tini ka marara i te whenua mai i Maketū ki Taupōnuiatia e tau nei i konei i Rotoruanuiakahu i tēnei rā | | Lead from the beginning
Prom the fountain of existence
What, what
Who, who
Divine, divine,
Demigod, demigod
Puhourangi from you Ohomairangi
Man man
It is, it is, so be it

This the tribe Ohomairangi residing at that Paradise Rangiatea
The thought became to float on the crest of the ocean, to follow the wake that moved and landed
Kupe at Aotearoa

Very crowded the land became with people
Battles of Tumatauenga became constant
Lead to the below
Lead to the above
To the earth to the sky, to give life

Enter the virgin forest with axes strike to the sky! stand to the grove! edged from the earth! thunder stone from the water tied to the sky tied to the earth from the earth.
Take up the axes,
Whose are these axes
They belong to the Great Divinity
They belong to Whakataupotiki

Fall that which is permitted to the ground An ancient concern your concern
Tane
The life giving water
These you have set
Both big and tall reaching out to the world of light
Thus the statement of
Tia make ready a place for the chips and the ashes of these timbers
Chip thinly thus the canoe was hewed out

From the world of the forest to the clouds of the sky this the canoe a canoe of ancient a canoe of demigod a canoe of divine a canoe of sky a canoe of moving tide a set raised for Tamatekapua a canoe drawn from the forest a canoe drawn from the sky a canoe to traverse the ocean and Tangaroa to the calm below

Ngatoroirangi set the course for the canoe now named Te Arawa (shark) submerge to Tangaroa Supreme
Force
to steadfastly hang on to
Venus of Rehua Venus when it sides with the Milky Way
Launch the canoe to the tide and be sure it wins land at its destination

Go all of you follow the ocean trail of Kupe
Consume the teaching of the high priest of the school of learning
Use the earth as a cloak of warmth
Let the sky hover eternal
Farewell and do not forget us the saddened people
Ngati Ohomairangi

The High Priest
Ngatoroirangi came quickly to terms with the Divine Guardians of the universe to guide the canoe to its destination
He set the bow to Venus by the Milky Way
No clearer course of
Te Arawa as it rode the crest of the ocean

Time passed as they crossed the ocean
Tamatekapua forced an affair with Kearoa the wife of the
High Priest Ngatoroirangi in his fury he called upon the Divine Guardian of the winds Tawhirimatea
Raise your howling winds to gather to this point to swirl to swirl with fury with fury

By way of the jaws of the whirlpool Parata to the throat descended Te Arawa
The sky Let forth all its fury
Ngatoroirangi now called the Divine
Guardian of the deep
Tangaroa to create mountainous waves
Heed what you see, heed what you hear Down to the throat of the
Whirlpool Parata

The canoe swirled into the throat of the whirlpool Parata almost to fall into the deep of Tangaroa over the side into the water went some of the food, goods except the food basket of
Whakaotirangi
then the High Priest sighted his wife Kearoa in her plight and became concerned

The High Priest because of his concern for his wife Kearoa turned to the Divine
Guardians to calm the sky and the ocean
Thus Te Arawa came out of the whirlpool Parata and set its course to its destination
Whence the people were happy

From Rangiatea to Tahiti
Thence to Rarotonga and thence to Whangaparaoa from there to Rangitoto and to the harbour of
Waitemata
round the point at
Moehau to Te Awa a te Atua at
Matata and back to Maketu known as the bridge of the nose of
Tamatekapua
and so settled the people wept in joy for this land Aotearoa

It is the tribe Ohomairangi
(awaken from the sky) who came on the canoe
Te Arawa they landed and settled at Maketu by the sea they multiplied and scattered over the land from Maketu to Taupo
The descendants of those early forebears settled in Rotorua and are there to this day | Pāorooro ana te maunga mai o Te Arawa e Tamatekapua i Hawaiki ki Aotearoa kia tau ki Maketū noho ai 3, puta i ngā wāhi katoa kua rongo i te hā o ngā iwi o Te Arawa. Ki tā ngā kōrero tuku iho o Te Arawa, kāore he aukatinga o ō rāua ko tōna teina ko Whakatūria aukaha, parapara hoki. Hei tauira āna mahi mō te māia o te tangata kāore e mauheretia ana ki ngā tikanga o te wā – ko te rironga e rāua ko tōna teina o te kuru whakamarumaru o Uenuku; ko te whakamahinga o ngā poutoti hei whakaora i a Whakatūria i te riri o Uenuku; ko te tono ki tōna tuakana ki a Tia kia tāraia te waka o Te Arawa; ko te māminga i a Ngātoroirangi kia haere mai ai mā runga i a Te Arawa, kaua mā runga i a Tainui, kia riro i a ia te tohunga ahurewa ki tōna waka; ko te moetāhae i te wahine a te tohunga ahurewa; ko te maunga mai o Whakaotirangi i runga i a Te Arawa; ko te wharaunga mā runga i a Te Arawa ki ētahi atu wāhi o Te Ika a Māui me te taunahanaha haere; me te whakanōhanga e ōna uri o ngā whenua mai i Maketū ki Taupō.

Mā te titiro noa ki ngā kōrero mō Tamatekapua ka kitea ōna parapara i ngā tāne o Te Arawa o ēnei rā. Ko te whakatoi, ko te koi hoki o te hinengaro, kia haere ake mā runga poutoti ki te whānako i te kuru whakamarumaru o Uenuku, kia whakapā atu anō ki te whaiāipo o Ngātoroirangi; ko te aurere me te māia, kia rere ki te whakaora i a Whakatūria, kia whakarite hoki i te heke o Ngāti Ohomairangi ki Aotearoa; ko te hīanga, ko te warawara hoki, arā te mate wahine, kia moetāhae i ētahi atu wāhine, kia tutū ai hoki te puehu i aua mahi pūremu.

I te utanga mai o Ngātoroirangi rāua ko Tia ki runga i te waka i uru mai ai te tohi whakatapu hei tauira mō ngā uri whakaheke o Te Arawa, arā te kawe tika i ngā kawa, me te kawe tika anō i a koe i te tangata – kia āhua rite anō ki tā te tuakana tū, hāunga tā te teina. | | The fact that Tamatekapua commanded the canoe Te Arawa from Hawaiki to Aotearoa landing at and occupying Maketu34 reverberates throughout the many realms that the peoples of Te Arawa have touched. His temerity and ingenuity and that of his younger brother Whakaturia knew no boundaries as the history of Te Arawa recalls. Their roles in acquiring the breadfruit of Uenuku, in the use of stilts by Tamatekapua to rescue his younger from Uenuku’s revenge, in engaging his elder Tia to build the canoe to be called Te Arawa, in pre-empting Ngatoroirangi’s original intention to voyage on the canoe Tainui so that he would have the most powerful of High Priests as part of his contingent on the canoe Te Arawa, in engaging in an inappropriate affair with the wife of the High Priest, in ensuring Whakaotirangi came on the canoe Te Arawa, in voyaging to other parts of Te Ika a Maui on the canoe Te Arawa thereby naming places visited by him and finally by his descendants occupying all of the land from Maketu through to Taupo all examples of the audacity of one unbounded by convention.

One only has to look at the stories about Tamatekapua to realise that many of the attributes he had are still prevalent among Te Arawa (men) today. There is the cheek and ingenuity of using stilts to steal the breadfruit of the Tohunga Uenuku and the lover of the Tohunga Ngatoroirangi; there is the passion and valour of rushing to Whakaturia’s rescue and engineering Ngati Ohomairangi’s subsequent migration to Aotearoa; there is the mischief and amorous nature of the numerous illicit affairs he had and the rippling effects of those affairs that he left in his wake.

With Ngatoroirangi and Tia secure within the realms of the waka you have the more serious tohunga aspects cemented within the evolving peoples of Arawa, conducting protocols properly; appropriate behaviour – somewhat similar to a tuakana role as opposed to that of a teina. | |

History

E waru ngā whakatipuranga mai i a Tamatekapua ki a Whakaue Kaipapa. Anei te whakapapa e whai atu nei: | | Whakaue Kaipapa is descended eight generations from Tamatekapua. His genealogy is as follows: | Tamatekapua | | | Kahumatamomoe | | Tawakemoetahanga | | Uenukumairarotonga | | Rangitihi | | | Tūhourangi | | Uenukukōpako | | Whakaue | | | I te wā o Whakaue kua nōhia e ia ngā whenua i Rotorua, kua poua hoki tōna mana ki reira, pērā i ētahi o ōna whanaunga, ngā uri o tōna tupuna o Rangitihi, e toru whakatipuranga i mua i a ia.

Hei mokopuna tuarua a Whakaue, nā Uenukukōpako, ki a Rangitihi. Ko tōna tupuna ko Tūhourangi rātou ko ōna tuākana i mōhiotia ai ko “Ngā pūmanawa e waru o Rangitihi”. Anei e whai atu nei te whakapapa o “Ngā pūmanawa e waru o Rangitihi”: | | By Whakaue’s time he occupied lands at Rotorua and had established his mana as others of the descendants of the children of his ancestor Rangitihi three generations above him had done.

Whakaue was, through Uenukukopako, a great grandson of Rangitihi. His grandfather Tuhourangi together with Tuhourangi’s older siblings were known as “nga pumanawa e waru o Rangitihi”. The genealogy showing the “eight beating hearts” of Rangitihi is as follows: | | | | | | | | | | | |

Rangitihi | | | | Kahukare (1st wife) | | Rongomaiturihuia (2nd wife) | | Manawakotokoto (3rd wife) | | Papawharanui (4th wife) | | | Rangiwhakaekeau | | | Rangiaohia | | | | | Rātōrua | | | Tāuruao | | | | | | Rākeiao | | | Kawatapuarangi | | | Apumoana | | | | | | Tūhourangi | | | Ko tētahi whakataukī anō mō Rangitihi e kōrero ana mō te māia me te upoko mārō o Te Arawa, e mōhiotia whānuitia ana, kia aronui ai ki ngā mate.“Te upoko whakahirahira o Rangitihi i takaia nei ki te akatea”Nā ngā tamariki katoa a Rangitihi, nā ā rātou tamariki rānei, ka puta ko ngā iwi o te takiwā o Rotorua. Ko Whakaue, pērā i tōna pāpara i a Uenukukōpako, tētahi.

I te wā o Uenukukōpako, nā rāua ko tōna tuakana ko Rangiteaorere a Te Motu Tapu a Tinirau, arā a Mokoia, i raupatu. Nā reira i riro ai i a rāua te mana o te moana o Rotorua nui a Kahumatamomoe. Ko te pūtake o te whakaekenga o Mokoia ko te kainga o te kurī a Uenukukōpako, engari he takunga noa tērā kia taea ai te whakawhere i te hunga e noho ana i Mokoia, kia whakanōhia ai te takiwā o te moana o Rotorua e Uenukukōpako mā, rātou ko ōna uri, ko Rangiteaorere mā, kia riro ai i a rātou te mana o te whenua me te moana, ā taea noatia tēnei rangi.

Ka noho ngā uri o Uenukukōpako ki Mokoia, ko Whakaue tonu tētahi, ā ka tīmata ia ki te noho ki te taha uru o te moana o Rotorua ki te pā o Te Weriweri, he kāinga i whakatūhia e Uenukukōpako ki Waikimihia, ki Waiteti. I nōhia hoki e Whakaue ētahi kāinga i Kawaha me Te Koutu i waenganui i Waiteti me Ōhinemutu.

I nōhia e ia rātou ko āna tamariki ngā whenua nā tōna pāpara nā Uenukukōpako rātou ko āna tama i raupatu, ā nā ngā tatau pounamu i hohou ai te rongo, i ū ai hoki te whanaungatanga i muri mai. Ka riro te pā o Te Weriweri i a Tūteaiti rāua ko Ngāraranui, ā kei taua takiwā tonu ngā hapū o Ngāti Tūteaiti me Ngāti Ngāraranui. Ko tō rāua tuakana ko Tawakaheimoa i nuku ki te raki kia noho ki te takiwā ki Awahou. Ka puta i a ia ko Ngāti Rangiwewehi, i noho ki te pā i Puhirua, i Tarimano hoki i muri mai. Kei roto i te whakapapa e whai atu nei ngā tamariki a Whakaue, ko Tūtānekai tētahi: | | The other famous proverb of Rangitihi identifies the well known trait of Te Arawa as to its stubbornness in the face of adversity"The illustrious head of Rangitihi which was bound with the akatea vine."All of Rangitihi’s children or their children in turn were the founders of important descent groups of the Rotorua area. Whakaue like his father Uenukukopako was one of those.

During the time of Uenukukopako both he and his cousin Rangiteaorere conquered Te Motu Tapu a Tinirau (Mokoia Island) which was the key to the control of the lake of
Rotoruanuiakahumatamomoe (Lake Rotorua). The incident, the eating of Uenukukopako’s dog, which led to the invasion of Mokoia Island was but an excuse to prevail upon those living on the island and thus allowing Uenukukopako and his descendants, amongst others including Rangiteaorere, to begin both the occupation and control of the Rotorua area particularly around Lake Rotorua which for many generations the peoples of Uenukukopako have enjoyed to the present day.

Uenukukopako’s descendants in particular Whakaue lived on Mokoia Island and he began his occupation of the western shores of Lake Rotorua at Te Weriweri Pa, a kainga established by Uenukukopako, at Waikimihia, Waiteti. Whakaue also occupied areas at Kawaha and Te Koutu between Waiteti and Ohinemutu.

His habitation patterns and those of his children followed the expanse of influence obtained principally through the conquests of Uenukukopako and his sons which were then cemented by relationships that endure. Tuteaiti and Ngararanui took occupation of Te Weriweri Pa and this area even today is recognised as that of the hapu of Ngati Tuteaiti and Ngati Ngararanui. Their older brother Tawakaheimoa moved further north to occupy the Awahou area becoming the eponymous ancestor of Ngati Rangiwewehi who occupied Pa sites at Puhirua and later Tarimano. The genealogy that follows shows the children of Whakaue including Tutanekai: |

Whakaue | | | | Tawakaheimoa | | Tuteaiti | | Ngararanui | | Tutanekai | | Uenukukopako II | | | Tupaharanui | |

I ū tonu te whakanōhanga o Mokoia e Whakaue rātou ko ōna uri ki te wā o tana tamaiti whakangākau o Tūtānekai, i moe i a Hinemoa, te tamāhine a Umukaria. Nā Tūtānekai me ōna pūkenga whakatangitangi puoro a Hinemoa i whakaipo kia kau atu ai ki Mokoia, ahakoa ngā hiahia o Umukaria. Heoi anō, ahakoa ngā tautohenga i te tīmatanga, nāwai rā ka whakaae atu a Whakaue rāua ko Umukaria, ā ka ū te hono ki waenganui i ēnei hapū tae noa ki te pakanga i Te Puia i te tau 1800, i riro ai i a Ngāti Whakaue me ōna hapū ngā takutai o te uru o Rotorua, a Pukeroa me Ōhinemutu hoki.

I te wā o Tūtānekai, ka hinga a Pikiao, i noho ki te taha rāwhiti o Rotorua, ka tukuna atu ki te takiwā o Tarawera, ā mai i reira ki Rotoiti noho ai. Ko ō rātou whenua i Rotorua nōhia e Tūhourangi me Wāhiao, i tīmata ai ki te whakanohonoho i te taha tonga o te moana i muri i te raupatutanga o Te Aorauru e Whakaue me Wāhiao. Ka tau te karangatanga o “Te Hope o Tūtānekai” ki runga i a Tūtānekai rātou ko ōna uri, ā ka noho rātou ki te takiwā tonu o te moana o Rotorua.

Ko te aroha, e whakaatuhia ana i roto i te kōrero o Tūtānekai rāua ko Hinemoa, tētahi āhuatanga mau tonu i roto i ngā uri o Tūtānekai. E hia nei ngā wā kua whakarewa ake ngā hononga o te aroha ki runga ake i ngā tikanga o te wā. Ko te aroha o Whakaue mō Tūtānekai me tana manakohanga i a ia, ahakoa i whakaarohia ai nā Tūwharetoa kē; ko te aroha o Tunohopu mō tana tamaiti mō Taioperua i haere ai ia ki te tiki i tana tamaiti i a Tamamutu me Ngāti Tūwharetoa; ko te aroha hoki o Umukaria mō tana tamāhine mō
Hinemoa i whakamauru ai i te mamae o āna mahi wāwāhi tahā, hei tauira katoa o te ahi kohara e kā mai ana i te whatumanawa o ngā uri o Whakaue, o te noho wātea hoki a ngā tāne me ngā wāhine o Ngāti Whakaue i raro i ngā tikanga o te wā.

E kitea ana te nōhanga o Mokoia e Whakaue i roto i te mōteatea mō Te Kuruotemarama, tama a Mokonuiarangi, i hopukina ai i te whakaekenga o Mokoia e ngā iwi o Te Tai Tokerau me ā rātou pū.He hinganga ika kei te ākau
He paenga whakairo ki roto o
Kaiweka
Te nui ati ueI mōhiotia ai nō Tūtānekai rātou ko ōna uri a Mokoia i te nōhanga o reira e tana tama e Te Ariariterangi, a Kawaha hoki i ngā kāinga tūturu o āna tama o Tunohopu rāua ko
Pānuiomārama. Nā reira i kīa ai ko te mana o Tūtānekai ki te whenua i tīmata ki tapatapa atiu ki Waikimihia roua atu ki Kawaha.

I te wā o Tūtānekai i tino puta ai a Ngāti Whakaue hei karangatanga hapū mō ngā uri o Whakaue, otirā o Tūtānekai ake.

Ko te kaha ki te whawhai, ki te whakangungu hoki i a rātou tētahi āhuatanga o Ngā Hope o Tūtānekai e mōhiotia whānuitia ana. Kāore i whakawhāitihia ngā mahi raupatu a Tūtānekai ki Rotorua anake, engari, i te taha o Wāhiao, i roua atu rātou ki Tarawera. I te whakapiringa atu o Wāhiao ki a Tūhourangi i taua wā i whati ai te haumi o mua i waenga i a Tūtānekai rāua ko Wāhiao, nā runga i te patunga o te tama a Tūtānekai, o Te Whatumairangi, e Wāhiao hei utu mōna i pūremutia ai tana wahine a Uruhina. Nāwai rā ka patua a Wāhiao e Te Hurungaoterangi, te tama a Te Whatumairangi, hei ngaki i te mate o tōna pāpara.

Ko ngā pā o Ngāti Whakaue ko Weriweri, ko Te Whetengū ki Tihiotonga, ko Pukepoto, ko Te Koutu, ko Kawaha, ko Mātaipuku, ko Pukeroa, ko Ōhinemutu.

Kei raro iho nei te whakapapa o Tūtānekai rātou ko ōna uri, arā ngā tūpuna o ngā hapū koromātua o Ngāti Whakaue e mōhiotia ana ināianei: | | The occupation of Mokoia Island by Whakaue and his descendants continued in to the era of his favoured son Tutanekai who, as is well known, married Hinemoa the daughter of Umukaria. Hinemoa was wooed to Mokoia Island by Tutanekai and his musical charms, against the wishes of Umukaria, but notwithstanding the initial opposition the resulting marriage, finally approved by both Whakaue and Umukaria, cemented a strong bond and association between these two groupings which could not be broken until as late as the 1800 battle at Te Puia where, in that encounter, Ngati Whakaue and its hapu seized the western shores of Lake Rotorua including Pukeroa and Ohinemutu.

At the time of Tutanekai the settlement patterns saw Pikiao, erstwhile settlers on the eastern shores of Lake Rotorua, move to occupy the Rotoiti region after being despatched by conquest initially to the Tarawera region. The areas occupied by Pikiao became subsequently controlled by Tuhourangi and Wahiao who began their occupation of the southern lakes area after the conquest of Te Aorauru by both Whakaue and Wahiao. Tutanekai and his descendants became known as “Te Hope o Tutanekai” settling in the immediate environs of
Lake Rotorua.

The capacity to love, as demonstrated in the story of Tutanekai and Hinemoa, is an enduring characteristic of Tutanekai’s progeny. Time and again the ability for such bonds of love to rise above what was deemed to be right at the time is also demonstrated. The love and acceptance of Tutanekai by his father Whakaue, despite the question of whether or not he was actually Tuwharetoa’s son; Tunohopu’s unquestioned love for his son Taioperua which drove him to retrieve him from Tamamutu and Ngati Tuwharetoa; and the love of Umukaria for his daughter Hinemoa that rose above the hurts of her disobedience, are all examples of the flame of passion that burns within the being of the progeny of Whakaue and illustrates that the men and women of Ngati Whakaue are not bounded by convention.

The occupation of Mokoia Island by Whakaue is recognised in the lament to Te Kuruotemarama, the son of Mokonuiarangi, who was captured during the fall of Mokoia Island during the musket raids of the northern tribes to the Rotorua region.Like beached fish on the shore
Were the fallen tattooed brigade
Of Ngati Whakaue at KaiwekaTutanekai and his descendants were recognised as living on Mokoia Island by the fact of the residence of his son Te Ariariterangi there, and at Kawaha by the fact of the permanent residence there of his sons Tunohopu and Panuiomarama. It was thus said that the influence of Tutanekai extended from the most north western boundary marker at Waikimihia extending as far as Kawaha.

It is during the times of Tutanekai that the name Ngati Whakaue became both prominent and recognised as the umbrella title covering the independent entity of Whakaue’s, and more particularly
Tutanekai’s descendants.

The ability to fight and defend themselves and their people is a renowned characteristic of Nga Hope o Tutanekai. Tutanekai’s conquests were not limited to the Rotorua region but, in a combined effort with Wahiao, extended as far as Tarawera, with Wahiao at that time forming an alliance/axis with Tuhourangi which led to the eventual shattering of the early alliance between Tutanekai and Wahiao when Tutanekai’s son, Te Whatumairangi, was killed by way of revenge by Wahiao for his illicit affair with Uruhina, Wahiao’s wife. In turn Te Hurungaoterangi, son of Te Whatumairangi, avenged his father’s death by killing Wahiao.

The Pa sites occupied by Ngati Whakaue included Weriweri, Te Whetengu at Tihiotonga, Pukepoto, Te Koutu, Kawaha, Mataipuku, Pukeroa and Ohinemutu.

The genealogy of Tutanekai and his descendants is outlined as follows showing the major ancestors after whom, in particular, the now well known “Koromatua hapu” of Ngati Whakaue are named: |

Tūtānekai | | | | Te Whatumairangi | | | Hurungaoterangi | | | Ariariterangi | | Taiwere | | | Te Rorooterangi | | | Tunohopu | | | Te Kata | | Pūkākī | | | | | Pānuiomārama | | Rangiiwaho | | | | | | Tāeotū | | | | Ko tētahi atu o ngā tamariki a Tūtānekai kāore i toiora mai i te ririhau o ngā pakanga ko Tamakuri i patua rā e Tūhourangi. E kīa ana te kōrero, i mate a Tūtānekai, ā i tāpukengia ai ki Weriweri. | | Another of Tutanekai’s children was not spared from the ravages of war as evidenced by the killing of his son Tamakuri by Tuhourangi. Tutanekai is said to have died and to have been buried at Weriweri. |

History | | |

I te wā o Tunohopu i te noho a Ngātiw Whakaue i waenganui i te kūrae o Kawaha me Weriweri, i runga hoki o Mokoia. Ko Ngāti Rangiwewehi i Awahou atu ki te awa o
Ōhau. Ko Ngāti Pikiao i te taha rāwhiti o te moana roua atu ana ki ngā moana o te rāwhiti ki Rotoiti, ki Rotoehu me Rotomā. Mai i Mourea i te moana o Rotorua tae atu ki Ōwhatiura ko Ngāti Rangiteaorere me Ngāti Uenukukōpako, ā mai i Ōwhatiura ki
Kawaha ko Tūhourangi.

E tutū tonu ana te puehu i waenga i ngā iwi ka hingahinga tonu atu te tangata, ko Te Rangitakuku, tama a Pūkākī, rāua ko tōna tuahine ko Te Hapeterarau ētahi, i patua rā i tōna whakahokitanga atu ki tōna kōkara nō roto o Tūhourangi.

Nō te pananga o Ngāti Tama i te takiwā tonu, ka nōhia e Ngāti Whakaue a Pukeroa me Ōhinemutu, ā ka whakangungua e rātou aua whenua i ngā huakitanga a Tūhourangi, kia riro pū ai i a rātou a Ōhinemutu, tae noa mai ki tēnei wā.

I noho tonu a Ngāti Whakaue ki tō rātou pito o Mokoia, ahakoa ngā wheiwheinga o Ngāti Uenukukōpako kia riro ai i a rātou, hei utu mō te patunga o ētahi o ō rātou rangatira, ā i tau rawa ai te puehu i waenga i ēnei iwi i te whakatūnga o te tatau pounamu e Te Kohu, tama a Tunohopu, i te tukunga o tana tamāhine hei wahine mā Te Whakarua, tama a Te Arakau, rangatira o Ngāti Uenukukōpako.

I te wā o Tunohopu i pakanga rātou ki a Tamamutu o Tūwharetoa. Ko tētahi o aua pakanga i tū ki Kawaha, ki te kāinga o Tunohopu rātou ko tōna whānau, ko tōna hapū, i riro ai tana tama pōtiki a Taioperua i a Tamamutu, ā i mauria atu ai ki Taupō. Nā te kaha o tōna aroha ka kī atu a Tunohopu ki a Ngāti Whakaue māna e haere atu ki Taupō ki te tiki atu i tana tama, pērā i tōna tupuna i a Tamatekapua i haere ai ki te whakaora i tōna teina i a Whakatūria i ngā rā o nehe. Nā tēnei mahi i puta ai te whakataukī kua tuhia ki raro iho nei hei whakakapi i tēnei wāhanga o ngā kōrero. I urutomo pai atu ai a Tunohopu ki te pā o Tamamutu, ā nā tōna māia whakawhiwhia ia e Tamamutu ki tana tama ki a Taioperua.

Kua whiria te mana wahine ki ngā kōrero o mua o Ngāti Whakaue. Hei whakamaumaharatanga ngā kōrero mō Te Pupū rāua ko Te Hoata, i haere mai ai mā raro i te whenua ki te mau mai i te ahi hei whakaora i tō rāua tungāne i a Ngātoroirangi, mō te kaha o tamawahine ki te tiaki i te whakaoranga o ngā whakatipuranga o muri. Ko ngā kōrero mō Whakaotirangi he mea tohutohu i a tātou kia āta tiakina te tū me te mana o tamawahine, me ia i pupuri ai ki tana kete tīnaku kūmara, mō te oranga o tōna whānau, o tōna hapū. Kei te kitea te kaha o ngā wāhine o Te Arawa ki te atawhai, ki te tiaki i ā rātou tāne me ō rātou whānau, i roto i ngā mahi raranga o te ao o Hineteiwaiwa, e hua ai i a ia te pono me te whanaketanga o Ngāti Whakaue i ngā rā kei te heke mai.

I ngā tau 1820 ka rere a Ngāti Whakaue ki Mokoia, me ngā iwi o Te Arawa i noho ki te takiwā o Rotorua me ētahi o ngā roto, hei kaupare i te whakaekenga a ngā tiora mau pū o Te Tai Tokerau, engari kāore i taea, ka horo tonu a Mokoia. Ka oraiti ētahi toiora hapū o te motu i “Te Whare whaowhao o Te Ao Kapuarangi”. Hei whakamaumaharatanga whakaongaonga te whakataukī nei, nā Te Aokapuarangi te rahinga o mātou i ora ai ki tēnei rā.

E whakahuatia ana tēnei whakataukī i roto i te mōteatea a te mokopuna a Te Ao Kapuarangi mōna:Ka tanuku kei raro
Te tihi ki Mokoia

E tū e whae he maihi wharenui
Nō Tamatekapua

Kia pōwhiri koe te tini o Te Arawa
Koia i toa “Whare whaowhao”

Ka ora ki te ao
Houhia e koe ki te rongoI te noho tonu a Ngāti Whakaue ki ngā whenua ki te taha uru o Rotorua i te taenga mai o ngā mihinare tuatahi me ngā tāngata whai o tauiwi i muri mai. I taua wā ko te rohe o Ngāti Whakaue mai i Waikimihia ki Waingaehe i te taha tonga o Rotorua. Ko Ngāti Ngāraranui i te takiwā ki Waiteti i Waikimihia, ko Ngāti Tūteaiti i Parawai i Ngongotaha, ā ko ētahi atu hapū matua ko Ngāti Pūkākī, ko Tunohopu, ko Te Rorooterangi, ko Rangiiwaho, ko Tāeotū, ko Hurungaoterangi, i ngā whenua mai i Ngongotaha ki Parawai, i Waikuta, i Kawaha, i Te Koutu, i Ōhinemutu, i Pukeroa, i Ngāpuna me Ōwhatiura.

Ko ngā kāinga matua o taua wā i tū ki Weriweri, ki Parawai, ki Waikuta, ki Waiohewa, ki Kawaha, ki Te Koutu, ki Utuhina, ki Ōhinemutu, ki Tihiotonga, ki Ngāpuna, ki Ōwhatiura.

Ko ngā pā matua o Ngāti Whakaue i tū ki Weriweri, ki Kawaha, ki Te Koutu, ki Ōhinemutu, ki Tihiotonga, ki Ngāpuna, ki Ōwhatiura.

Ko ngā rangatira nui o Ngāti Whakaue i te wā o te taenga mai o ngā mihinare tuatahi me tauiwi ko Haupapa, rātou ko Hāmuera Pango, ko Kiharoa Mataiawhea, ko Eruera Te
Uremutu, ko Haerehuka, ko Pukuatua, ko Te Amohau, ko Te Kōwhai Tarahina.

Ahakoa ngā pakanga ki a Waharoa me tana ope, i toa ai i te pakanga o Mātaipuku i Te Koutu, ka noho tonu a Ngāti Whakaue ki tōna pā ki Ōhinemutu. Ko te pūtake o taua pakanga ko te patunga o tētahi o ngā whanaunga o Te Waharoa e Haerehuka, i tutū ai te puehu ki Te Tumu i muri mai, ā kātahi ka riro anō i a Te Arawa a Maketū i a Ngāi Te Rangi.

Nō Ngāti Whakaue, nō ngā rangatira kua whakahuatia ake nei, te mana motuhake o ngā whenua katoa mai i Waikimihia ki Whakarewarewa, mai i Whakarewarewa ki
Waingaehe. Ko Ōhinemutu te “tāone” nui mō ngā mahi tāpoi whakawhanake i te kitenga mā te kaha haumanu o ngā waiariki e kume mai ai te ao ki ngā hōtera o Ngāti Whakaue me ngā tāngata whai tuatahi ka hangaia ki Ōhinemutu hei manaaki i a tauiwi, i ngā tāngata whai me ngā tūruhi.

Ahakoa te noho kūpapa a Ngāti Whakaue hei “pononga” mā te karauna, kāore he take i tua atu i te kī taurangi kia puritia tonutia ai e Ngāti Whakaue āna tikanga e pā ana ki te mana mō ōna whenua, i whakaatahia ai i ngā rā i muri mai i te korenga o Ngāti Whakaue e whakaae ki te hokonga o ōna whenua, ki te wawaotanga mai hoki o te pūnaha pērā i te Kōti Whenua Māori.

Ko ēnei parapara katoa kua tukuna iho mai i ngā whakatipuranga ki a mātou o Ngāti Whakaue kia pēnei ai mātou i tēnei wā. Ko mātou anō ngā kōrero o mua o ō mātou tūpuna. Ko mātou e ora nei te whakatinanatanga o ō mātou tūpuna me ā rātou mahi katoa – ahakoa pai, ahakoa kino. Ko ō rātou hononga ki ēnei whenua, ki ēnei moana, ki ēnei ngāwhā, kei te manaakitia tonutia e Ngāti Whakaue i tēnei wā, ahakoa e mōhiotia ana, ahakoa kāore e mōhiotia ana, i te whānuitanga o tō rātou ao, te ao kikokiko me te ao wairua.Hei aha noa ake i mate ai au ka tipu aku pākārito | | At the time of Tunohopu Ngati Whakaue lived between Kawaha Point and Weriweri as well as on Mokoia Island. Ngati Rangiwewehi were from Awahou to the Ohau channel, whilst Ngati Pikiao occupied the eastern side of the lake extending back to the eastern lakes of Rotoiti, Rotoehu and Rotoma. From Mourea on Lake Rotorua as far as Owhatiura generally belonged to Ngati Rangiteaorere and Ngati Uenukukopako, and between Owhatiura as far as Kawaha was occupied by Tuhourangi.

Intervening skirmishes continued resulting in deaths on both sides, not the least of which were the deaths of Te Rangitakuku, a son of Pukaki, and his younger sister Te
Hapeterarau, when she was taken back by her mother who was of Tuhourangi descent.

The eventual occupation of Pukeroa and Ohinemutu followed when Ngati Whakaue were able to move Ngati Tama out of the immediate region resulting in the battle at Te Puia Pa, and Ngati Whakaue were able to withstand the attacks by Tuhourangi and became the occupiers of Ohinemutu, from where they have never been displaced.

Ngati Whakaue continued to occupy their part on Mokoia Island even though attempts were made by Ngati Uenukukopako, principally as a result of wishing to seek revenge for the deaths of their leaders, to gain control of these areas, with peace finally being achieved by Tunohopu’s son, Te Kohu, making peace on behalf of Ngati Whakaue, and offering his daughter as a wife for Te Whakarua, son of Te Arakau, a chief of
Ngati Uenukukopako.

During Tunohopu’s time many battles took place with Tamamutu of Tuwharetoa, one battle taking place at Kawaha, where Tunohopu lived with his family and hapu, which saw the eventual capture of his youngest son Taioperua, by Tamamutu, and his being taken back to the Taupo region. Tunohopu, besieged with grief, prevailed upon Ngati Whakaue that he would venture to Taupo to regain his son, not unlike his tupuna Tamatekapua in seeking recovery of his younger Whakaturia in olden times. From this incident was born the proverb given below in closing this part of the statement of claim. Tunohopu was successful in gaining entry to Tamamutu’s pa, with his audacity being rewarded with the good grace of Tamamutu by the return of his son Taioperua.

The mana and status of women is woven intimately in the histories of the people of Ngati Whakaue. Memories of Te Pupu and Te Hoata who travelled underground bearing warmth to ensure the survival of their brother Ngatoroirangi remind us of the importance of the female dimension in protecting the survival of future generations. The histories around Whakaotirangi speak to us about the need to protect those things that are important for maintaining the role and status of women, as it was she who protected her kete full of the precious tinaku kumara, for the sustenance of her whanau and hapu. This capacity of Te Arawa women to nurture and protect their men and families while maintaining their own femininity is captured in their prowess as weavers in the crafts of the realm of Hineteiwaiwa, as she also ensures the integrity and fertility of Ngati Whakaue’s future.

In the 1820’s Ngati Whakaue, like other tribes of Te Arawa who occupied the Rotorua Lakes District, took refuge on Mokoia Island to repulse the advance of the northern tribal musket marauders, but they were unable to do so resulting in the fall of Mokoia Island, with the saving of the remnants of the tribal groups on the island being effected by “Te Whare whaowhao o Te Ao Kapuarangi”. The whakatauaki is a poignant reminder that it is because of Te Aokapuarangi that many of us are here today.

The reference to this saying is recorded in the lament by Te Ao Kapuarangi’s granddaughter to her as follows:The falling of the crest of Mokoia

You o mother didst bestride the bargeboard of the great house called Tamatekapua

You beckoned the many of Te Arawa hence the saying “The brim full house”

And were saved to the world for ever holding a lasting peaceNgati Whakaue’s continued occupation of the western shores of Lake Rotorua continued through to the arrival of the early missionaries and later settlers. At this time the extent of the Ngati Whakaue domain was from Waikimihia through to Waingaehe on the southern shores of Lake Rotorua. The hapu of Ngati Ngararanui occupied the Waiteti region at Waikimihia, whilst Ngati Tuteaiti occupied the area at Parawai in Ngongotaha, with the other major hapu of Ngati Pukaki, Tunohopu, Te Rorooterangi, Rangiiwaho, Taeotu, Hurungaoterangi, claiming to lands from Ngongotaha through to Parawai, Waikuta, Kawaha, Te Koutu, Ohinemutu, Pukeroa, Ngapuna and Owhatiura.

The principal kainga of the time were those situated at Weriweri, Parawai, Waikuta, Waiohewa, Kawaha, Te Koutu, Utuhina, Ohinemutu, Tihiotonga,
Ngapuna and Owhatiura.

The principal pa occupied by Ngati Whakaue were at Weriweri, Kawaha, Te Koutu, Ohinemutu, Tihiotonga, Ngapuna and Owhatiura.

The principal leaders of Ngati Whakaue at the time of the arrival of the early missionaries and settlers included Haupapa, Hamuera Pango, Kiharoa Mataiawhea, Eruera Te Uremutu, Haerehuka, Pukuatua, Te Amohau,
Te Kowhai Tarahina.

Even the wars with Waharoa and his party, who were successful at the battle of Mataipuku at Te Koutu, were not sufficient to remove Ngati Whakaue from its stronghold in Ohinemutu. The attack was caused by the actions of Haerehuka in dispensing with a relative of Te Waharoa, which in turn led to the battle at Te Tumu and the eventual recapturing of Maketu by Te Arawa from
Ngai Te Rangi.

Ngati Whakaue, under their chiefs abovenamed, held complete authority over all lands extending from Waikimihia through to Whakarewarewa, and from Whakarewarewa through to Waingaehe. Ohinemutu was the main “town” for the burgeoning tourism industry for this area once it was recognised that the therapeutic qualities of the geothermal would be an attraction to the world with hotels, owned by both Ngati Whakaue and early settlers, and built in Ohinemutu to cater for the new arrivals, both settler and tourist.

Notwithstanding Ngati Whakaue’s association with the crown as “loyal subjects”, this was never to be other than for the assurance and guarantee of Ngati Whakaue maintaining it’s tikanga in respect of mana over it’s domain, later reflected in Ngati Whakaue’s opposition to any form of sale of it’s land, as well as the intervention of a system such as the Native Land Court.

All of these attributes have been passed down through the generations and make us who we are as Ngati Whakaue. We are our history. We are the living and breathing manifestations of our tupuna and everything that they did – both good and bad. And the connections that they had with these lands and with their moana, within their ngawha, is a connection that Ngati Whakaue hold and nurture today, both consciously and unconsciously, in the many realms of their existence, both tangible and intangible.It does not matter if I die I am survived by my descendants | |