NGA KOTIKOTI MATUA I ROTO I TE IWI O NGATI MAHANGA

RUATEATEA HOURUA / HAEATA TE AWAITAIA / HAUHAU KUPAPA

*Dividing factions within Ngati Mahanga

Moanaroa and Awaitaia

Dissension and divisions have been a notable aspect of Ngati Mahanga History for close to
two hundred years. Probably the most impressionable, is the division that arose whereby
part of the tribe became hauhau, and another part kupapa.

By definition, Hauhau was a term applied to Maori who joined Tawhiao's resistance
against the attack of the government forces in 1864. They were also called
rebels/rebel natives and Kingites. The predominant faction of Ngati Mahanga, that
participated as hauhau were the Ngati Ruateatea under their chief's, Haeata Mahanga
and Kati Te Rakena. Mahanga Hauhau Aramiro.

Kupapa were those that abstained from participating in the war effort; remaining aloof,
and to an extent pro-government. They were also called Queenites; though this was not an
indication of their true allegiance or intention. The predominant faction of Ngati Mahanga
that abstained from the war effort/rebellion were the Ngati Hourua under Wiremu Neera
Te Awaitaia. Awaitaia was not alone in this choice, important chiefs that were also
Kupapa, were Waata Kukutai (Ngati Tipa), Te Aoterangi, and Kiwi Te Huatahi (Ngati
Tahinga). This essentially meant that much of the West Coast was categorically
Kupapa. Mahanga Kupapa Whatawhata.

Now to be accurate, Awaitaia's true allegiance was to himself and to his own
Rangatiratanga - or, to his own chieftainship and status. In other words, he was a Mana
unto himself, and would not give allegiance to Potatau. There are complex issues here,
but the important factors are these;
1. He was already estranged from Potatau. Prior to the Kingitanga formation; Awaitaia
resented the fact that Potatau had taken possession of the land at Ngaruawahia. Awaitaia
insisted that Ngaruawahia was part of the Ancient domain of Mahanga; and to this effect,
it was land that belonged to Ngati Mahanga; he likened Potatau to a squatter.
2. There was resentment over the land that Potatau had sold at Te Horea (Northside
of Raglan Harbour); West Coast chiefs had questioned his right to do so.
3. Te Awaitaia did not recognise that Potatau was senior to him; Te Awaitaia believed
that the senior lineage was within Ngati Mahanga; a tuakanatanga possessed already by
the House of Tapatai.
4. The Kingship had first been offered to Te Awaitaia, to which he refused.
5. That his conversion to Christianity was not reversible. Joining the resistance was
connected to a return to the old religion, the religion of the tohunga; and Awaitaia was
unwilling to renounce his faith and commitment to the Weteriana (Wesleyans Methodist)

It is important to note here that the term kupapa does not mean traitor, and an
interpretation such as this indicates an ignorance of the factors involved. Te Awaitaia was
a man of unquestionable Mana and influence over his own people within his own ancestral
territory, to give allegiance to Potatau would have been demeaning of his own status; and
he was not about to do that in any situation. The relationship between Potatau and
Awaitaia was such that they were barely friends, let alone for one of them to support the
other as King.

It is recognised by historians, that Kupapa has often been a method by which some Maori
used it as a vehicle to settle old scores with former enemies, it is vital to say here; that
this was not the case with Te Awaitaia. We can know this because in comparison with other
Kupapa chiefs, Te Awaitaia and Ngati Hourua generally did not play large roles in the war
effort. Awaitaia was not a fighting Major, and there is plenty of evidence in support of
that.

Mahanga Hauhau Aramiro

So now, it begs the question what of the Hauhau faction of Ngati Mahanga ? And why did
Ngati Ruateatea choose to join Tawhiao's resistance.

To digress briefly, mention must be made here of the Ngati Mahanga chief, Tapatai later
known as Punatoto. Now in his time, he was regarded as the Paramount chief of Ngati
Mahanga. Indeed we can acknowledge that his ancestry was a direct uninterupted Male
line of descent from Mahanga the term applied to such a chief is - Te Ure Tarewa. This
cannot be said of any other chief of Ngati Mahanga. (see end note 1). Tapatai can be
credited with increasing the territory of Ngati Mahanga, and Wha[i]ngaroa or Putoetoe as
it was known, became an important settlement area (see end note 2).

The west coast battles that followed later, saw Ngati Mahanga and their allies leading
further sucessful campaigns against Ngati Toa; and eventually taking the entire West
Coast. The Hero and leader of these sucessful battles was Te Awaitaia; and he
subsequently became a celebrated chief; which much supporters. By this time, Tapatai
was an aging man; and overshadowed to some degree by the sucesses of young Awaitaia's
military career.

At the death of Tapatai; the question of his successor, became a point of contention.
Tapatai had three sons; Moanaroa, Honeri and Waapu.(see end note 3) At the same time
though, Te Awaitaia had attained a chieftainship of his own, and was the recognised leader
of Ngati Hourua; the descendants of the Ngati Mahanga warrior chief, Te Ahooterangi. (see
end note 4) Te Awaitaia had distinguished himself as a force to be reckoned with; and had
added exponentially to the land holdings of the tribe, in a sense; a paramount
contribution. Evidently his praises were being sung, even while Tapatai was alive; though
Tapatai's position as Paramount chief remained unquestioned for the duration of his life.
On his death though, was quite another matter.

This event, was to be the beginning of Ngati Mahanga's division. Te Awaitaia's supporters
elevated him as the most appropriate successor to Tapatai, and indeed the majority was
theirs. However, the Ngati Ruateatea refused to support this; and were extremely vocal
about their opposition to the idea. Haeata Mahanga Pikia, who was connected to Tapatai's
family through his Mother, Aouru Tipene; brought question of teina whakapapa, and
these were his principle grounds for a refusal to acknowledge Te Awaitaia's nomination.
Haeata Mahanga was a chief in his own right, and his Mother was a high born Puhi; which
he believed entitled his own eligibility to that position; especially if the position was not
going to be filled by any of Tapatai's descendants.

In fact, so powerful was Haeata Mahanga's opposition to the notion of Awaitaia's

chieftainship; that minor skirmishes broke out; which resulted in the expulsion of Ngati
Ruateatea from the conquered territory. Ngati Ruateatea maintained that they were
second only to the house of Tapatai, and that they would never recognize Te Awaitaia as
their Paramount chief.

So some years later, when Potatau was made King; and his successor, Tawhiao rallied a
force for his resistance; the Ngati Ruateatea naturally joined the opposite side of their
former opponents; Awaitaia and the Ngati Hourua. Of course, there are further factors
involved here, there always is; but the most important point of fact, is that Ngati
Ruateatea were already at odds with their Ngati Hourua relatives; so they were always
going to take the opposing side. It is then, the same scenario as Te Awaitaia and Potatau.
Te Awaitaia was already at odds with Potatau, so like Haeata Mahanga Pikia; he was always
going to take the opposing side.

These are the two historical dissensions that I believe form the foundations of our tribal
position; and they were certainly the factors that came into play during the 1860s up until
the turn of the century. Of course intermarriages between Ngati Ruateatea and Ngati
Hourua have had unifying effects to a degree, and many of our tribe can claim lineage to
more than one of the three factions.

(1) House of Tapatai

(2) House of Haeata Mahanga and the Ngati Ruateatea collective of his supporters
(3) House of Te Awaitaia and in turn the Ngati Hourua collective of his supporters

It however, continues to be an underlying feeling of contention. Some know part of the

story, or some of our people just feel that there is a continued division existing and they
don't quite know why ? Embracing our history, and our previous divisions; is really the key
to moving ahead; and perhaps in the new structures that the new generation forms.

Mauri Ora Koutou Nga Mahanga Karangamaha

(May 2013)

Authored by Paretutaki Hayward Jr

Commissioned by Awarutu Samuels

End notes

1. Tapatai led a sucessful campaign against the Ngati Koata at Whaingaroa; the Ngati
Koata survivors fled to the safety of their Ngati Toa relatives in Kawhia; and ownership of
their land at Wha[i]ngaroa passed to Ngati Mahanga according to Maori custom.
2. Twenty Years after the taking of Wha[i]ngaroa, Ngati Mahanga and much of Waikato
were involved in a series of battles that saw the entire west coast change hands from
Ngati Toa under Te Rauparaha, to the chiefs of Ngati Mahanga, Ngati Hourua, Ngati Haua,
Ngati Whare and Patupo.
3. Beside the three sons, Tapatai also had two daughters, Kakaramata also known as
Harata - the eldest child, married Tawhi; and their descendants are the Kingi family. The
second daughter, and said to be the youngest; was Ritihia, she is the ancestress of the
Edwards and Hamiora family.
4. Ngati Hourua tuturu, as it exists within the Mahanga Whakapapa Framework are the
descendants of Te Ahooterangi and his two wives, Rawhatihoro (who was the daughter of
Te Ure Tawera Kuku) and Parengaope (daughter of Te Kanawa, and a recognised
connection to Ngati Maniapoto in the collective of Nga Uri a Muriwhenua. Ngati Hourua
as they are is the result of important 1st cousin unions; that are not yet evident in other
Ngati Mahanga tables. The author asserts that Ngati Hourua as a section of Ngati Haua;
refers primarily to the descendants of Umukiwhakatane and his wife Parengaope.
Umukiwhakatane was a brother of Te Ahooterangi, and upon his death, his wife
Parengaope became the 2nd wife of his brother.