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It is through research and whare wananga korero that Mo Te Katoa marae recognize two eponymous ancestors that lay the foundation for our connections the the whenua and the people of Whanganui. Nga Paerangi o te Maungaroa and Ruatipua. It is told that these ancient Tupuna held mana whenua on the land and along the many tributaries beneath Ruapehu prior to the migration of the waka, Aotea, and the iwi o Atihau-Nui-A-Papa-Rangi.
The interwoven whakapapa connections from mountain to the sea is reflected within Whanganui through the Patere:
“Mai te kahui maunga ki Tangaroa, ko au te awa ko te awa ko au”
With the introduction of Europeans to Aotearoa in the late 1700's and mass migration post signing of the treaty of Waitangi in 1840 there would be a lot of conflict throughout the country, both in opposition to colonial troops and internal civil skirmishes as the colonizer would form alliances to support their dominance promote inter tribal warfare among the Iwi.
In Whanganui the battle of Moutoa in 1864 and later in 1865 the siege of Pipiriki are prime examples of the division among the Iwi o Whanganui. the split would see the "Kupapa - Crown sympathers" and "Hau Hau - Crown opposers to land sales".
Despite these historical events, which can't be changed, Atihau-nui-a-papa-rangi/Whanganui Iwi aim to collectively work together.
TAMATUNA AND TAUIRA - WHANGANUI
TAMATUNA AND TAUIRA - WHANGANUI
[Downes, Thomas William] 1868-1938
A descendant 12 generations after the ancient Tupuna Ruatupua, was an ancestor named Tu manana, who would later be named Tamahakari or Tamatuna for his legendary feat of building a Waka beneath the waters of the Whanganui River.
Tamatuna would have two significant marriages and through these would evolve many smaller Hapu who would later on have their own autonomy and mana on the whenua along the Whanganui and Manganui-o-te -Ao rivers
The first Marriage was to Tauira who was the sister to Ruaka (Ngati Ruaka) and Tuera (Ngati Tuera) of Whanganui. These two tupuna are well acknowledged in the lower sections of the river. Through the marriage between Tamatuna and Tauira they would have four Children:
Tamahaki - Tararoa - Turaukawa - Kahuparenga
Tamahaki the eldest son to Tamatuna, would have several children descendants of these children would hold "ahikaa" and "ringaka" to majority of the land blocks along and banks of the upper and middle reaches of the Whanganui River. His brother Tararoa would also be acknowledge and put forward on the lands of the middle reachers.
Between 1870-1900 Crown would determine title to the lands and request those chiefs, hapu leaders to provide detailed evidence of "whakapapa" (genealogy), "ahikaa" (Occupation) and "ringakaha" (Conquest). Research from the original Maori Land Court hearings provided intricate details about the whakapapa, kainga, marakai and taua/heke. From their account the descendants of tamahaki and later hapu were identified:
Ngati Tukoio - Ngati Rangitengaue - Ngati Hinekura - Ngati Hinearo - Ngati Takapupapa - Ngati Taongakorehu - Ngati Tamahaki - Ngati Taungaarero - Ngati Kahutuna - Ngati Hinerua (I) - Ngati Tuawhiti - Ngati Rongotehengia - Ngati Hae - Ngati Tuhoro - Ngati Te Aomapuhia - Ngati Paku - Ngati Tukapua
It is acknowledged that many hapu from other descendants of Ruatipua and Paerangi O te Maungaroa also resided on the whenua. They include:
Atuaroa (Ngati Ruru) - Ngati Haua - Rangitautahi (O-Te-Rangitautahi) - Ngati Taipoto - Tararoa - Ngati Hauaroa - Ngati Taramoana - Ngati Ngaranoa - Ngati Rongomai - Ngati Poumua - Ngati Ratuhi - Ngati Hineiti - Ngati Reremai - Ngati Matakaha
Map to be changed
TAMATUNA AND TAINUI - MANGANUI-O-TE-AO
TAMATUNA AND TAINUI - MANGANUI-O-TE-AO
Through the second marriage between Tamatuna and Tainui, many descendants again would evolve and form their own autonomy on their ancestral lands. From this relationship a pattern appears and many descendants would disperse along the banks and valleys of the Manganui-o-te-Ao and land blocks south towards the Pipiriki township and along the Whanganui River. Whakapapa lines below are a simple skeleton to the overall descendants for our people.
Before providing evidence and referenced korero from several Maori leaders of the time it is important to highlight the key Hapu that derived from the descent of Tamatuna and Tainui. They are:
Ngati Pare [Parekitae] - Ngati Tangatakore - Ngati Uenuku.
Ngati Hekeawai [Patutokotoko] and Ngati Puku would also
Ngati Hinerua (II) and Ngati Kurawhatia
Tipuna names such as Wiremu Kiriwehi, Te Poria Kerei, Arama Tinirau, Taurerewa [Tuwharetoa] and Whatahoro all provided intricate details of the lands, hunting grounds and historical events during the court hearings between the late 1800's and early 1900's .
"The children of Tukaihoro were born on Paekaka and seperated from this to another different block. I don't knowwhat land Tukaihoro
And though this relationship The Mo te Katoa Marae Reservation was established for the descendants of those who originally resided within the valleys of the Manganui-o-te-Ao.
Lands west of Ruapehu, down the Manganui-o-te-Ao, crossing the Ruatiti and the Whanganui River going down to Pipiriki coming back to the east covering Poutahi, Huikumu, Taku, Popotahi, Ngaporo, Paekaka, Makakahi and Ngapakihi.
The ahi kaa of Mo Te Katoa Marae lay on the land block of Ngapakihi North east of the Raetihi township. In 1912 it would be awarded to Tira Koroheke Taurerewa, grandson of Uenuku, and son of Taurerewa Tuwharetoa. It was passed through several descendants prior to 1992 where Mark Koro Cribb transfered his family house in Raetihi to Elizabeth Mckenzie for shares and regain manawhenua for his late wife Ringitia, the grand daughter of Tira Koroheke, and daughter Mokopuna. Together with Ngapipi O Te Rangi Herewini they decided to place the lands into a Marae reservation for the people and hence Mo Te Katoa was named. After much thought and numerous hui three hapu were put forward to represent its people and beneficiaries on the Marae.
Ngati Uenuku, Ngati Patutokotoko and Ngati Rangi Tautahi (O-te-Rangitautahi).
From the alienation of Maori land in the Waimarino rohe in the 17th century, many hapu and families would migrate from the Manganui-o-te Ao, to the township of Raetihi. Historically the Manganui-o-te-Ao was a safe haven due to its central location for Whanganui hapu to quickly align forces, its remote rugged terrain creating accessibility issues, the pristine natural environment provided an abundance of food source and during the cold winter season a place to shelter in the lower valleys with warmer climate.
After many year and generations it is evident that there was a decline in local Maori cultural identity, kaitiakitanga, and mana for many descendants. The Marae reservation therefore was set up for the people as a place to restore, uphold and develop our Matauranga Maori, Kaitiakitanga, Tikanga, Kawa, Whakapapa and understanding our deeper connection to Ruapehu, the Whenua and surrounding Awa.
Tamatuna would marry Tainui in his second marriage. Through this union they would have a daughter by the name of Hinetoke who married Mirokino. They too would have many descendants that would disperse across ancestral lands. From historical accounts, predominantly around the Manganui-o-te-Ao River.
Key Hapu identified include:
The above slide shows simplified genealogical for reference.
Uenuku Tuwharetoa Whakapapa.pptxTamatuna would marry Tainui in his second marriage. Through this union they would have a daughter by the name of Hinetoke who married Mirokino. They too would have many descendants that would disperse across ancestral lands. From historical accounts, predominantly around the Manganui-o-te-Ao River.
Key Hapu identified include:
The above slide shows simplified genealogical for reference.
Uenuku Tuwharetoa Whakapapa.pptxTamatuna kia Tainui Whakapapa.pptxRELIGION - HAU HAU - PAI MARIRE - RATANA
RELIGION - HAU HAU - PAI MARIRE - RATANA
Between 1863 and 1874 these people were patriotic and resisted the Crown influence to purchase the land and are known to follow the teachings of Te Ua Haumene and the Pairire - Hauhau movement.
Watercolour depicting Pai Mārire ceremony, 1865 (Alexander Turnbull Library, B-139-014)
NGATI UENUKU
NGATI UENUKU
NGATI HEKEAWAI - PATUTOKOTOKO
NGATI HEKEAWAI - PATUTOKOTOKO
"Ko Ruapehu te Maunga, Ko Whanganui te awa, Ko Turoa te Tangata"
"Hekeawai lived on this land his descendants lived on this land and were called Patu Tokotoko, Pehi (Turoa) came to protect a heke that came down the river."
WMB 43: 330 – Whatarangi March 1900 Waharangi Paekaka 7 hearing
“Te Peehi Turoa was a major leader of the Wanganui tribes during the period of European impact in the first half of the nineteenth century”
Steven Oliver – Te Ara – Dictionary of New Zealand Biography, 1990
From the alienation of Maori land in the Waimarino rohe in the 17th century, many hapu and families would migrate from the Manganui-o-te Ao, to the township of Raetihi. Historically the Manganui-o-te-Ao was a safe haven due to its central location for Whanganui hapu to quickly align forces, its remote rugged terrain creating accessibility issues, the pristine natural environment provided an abundance of food source and during the cold winter season a place to shelter in the lower valleys with warmer climate.
After many year and generations it is evident that there was a decline in local Maori cultural identity, kaitiakitanga, and mana for many descendants. The Marae reservation therefore was set up for the people as a place to restore, uphold and develop our Matauranga Maori, Kaitiakitanga, Tikanga, Kawa, Whakapapa and understanding our deeper connection to Ruapehu, the Whenua and surrounding Awa.
RANGITAUTAHI
RANGITAUTAHI
Waiaruhe cultivation belonged to Uenuku, it was pointed out to me by my father Kete Wakanaha [Whakanewhanewha], he did not tell me about Uenuku's rights generally. Uenuku's child was Tupara [Tuparua]. Hineaokapua was one child of Tuparua, Te Matautahanga was another”
1900 - Te Poria Kerei - Waharangi Paekaka division 7 MLC 44: 287 -288
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