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36-530: Ngātoro-i-rangi was the son of Rakauri and Hineruarangi and was raised at Te Vaitoa in Rangiātea . He was descended from the Ngāti Ohomairangi tribe and was direct successor to the high priest of Taputapuatea marae at Rangiātea. He also had ancestral connections to Aitutaki , Rarotonga , Rangiātea (Ra'iatea) and other islands in the area. Puha-o-rangi, the father of Ohomairangi, was the progenitor of all of

72-451: A chasm in the mountain into which Te Tama-Hoi was buried. The chasm became the volcanic rent of Mount Tarawera . Ngātoro-i-rangi eventually arrived at Lake Taupō (Taupō-nui-ā-Tia), and, looking southward, decided to climb the mountain nearest to him, Tauhara and looked out across Taupō-nui-ā-Tia to claim the land he saw. He reached and began to climb the first mountain along with his slave Ngāuruhoe, who had been travelling with him, and named

108-432: A curse uttered by his brother-in-law Manaia , Ngātoro-i-rangi led an expedition to Hawaiki, and defeated Manaia in the battle of Ihumoto-motokia. Ngātoro-i-rangi also left a son at Tongareva Island. Ngātoro-i-rangi then returned to New Zealand and fortified Mōtītī Island , where he was attacked by Manaia, who, with all his host, perished when by mighty spells Ngātoro-i-rangi raised a huge storm called Te Aputahi-ā-Pawa. It

144-401: A mid-ocean whirlpool. It was only when the shrieks of the women and children moved his heart with pity that Ngātoro-i-rangi relented, and let the canoe emerge safely. Upon reaching New Zealand (Aotearoa) Ngātoro-i-rangi left the waka at Te Awa o te Atua (near Matata ) and headed inland. As he went about, springs of water appeared where he stamped his foot. These springs are stills seen all over

180-400: A number of hapū (subtribes) represented by 33 marae (meeting places). The collective is bound together by the legacy of Ngātoro-i-rangi as epitomised in the ariki (paramount chief), currently Sir Tumu te Heuheu Tūkino VIII. In the 2013 New Zealand census 35,877 people identified as Ngāti Tūwharetoa. By the 2018 New Zealand census , there were at least 47,103 people identifying with

216-442: Is closely related to, and possibly located within, the ancestral homeland of Hawaiki . Several of the ancestral migratory Māori waka (ships) are said to have launched from Rangiātea, namely, Aotea , and Matawhaorua . Other waka may have also originated from the same location, however, definitive origins are not entirely clear. Ng%C4%81ti T%C5%ABwharetoa Ngāti Tūwharetoa is an iwi descended from Ngātoro-i-rangi ,

252-675: Is considered to be simultaneously a physical place as well as a metaphysical place. The physical Rangiātea is somewhere in the Pacific Islands, possibly Ra'iātea Island in the Society Islands (also known as Tahiti), however, it is not totally certain. Other possible locations are in the Cook Islands. The metaphysical place is considered a font or source of learning and knowledge, especially knowledge handed down by gods, spirit-ancestors, or ancestors. For example,

288-628: Is said that as an old man Ngātoro-i-rangi attempted to travel to Kawhia to visit his cousin Hoturoa who had taken command of the Tainui waka, but he never arrived. Many years later his bones were recovered from the Waikato River with his facial tattoo (tāmoko) still identifiable. It is uncertain where his remains were finally buried with both Kawhia and Motiti island being possible sites. Ngāti Tūwharetoa academic Hemopereki Simon wrote that

324-481: Is this one, which reminds a person that we are all connected to a common source and thus remain united by a commonality: "E kore au e ngaro, he kākano i ruia mai i Rangiātea." 'I shall never be lost, I am a seed sown from Rangiātea.' The metaphorical "seed" represents growth, development, and self-realization. Linking it to Rangiātea provides that this growth and development is founded in the attainment of higher learning, as handed down by ones' antecedents. Rangiātea

360-531: The migration to New Zealand (Aotearoa), and set about building the two great waka (ships) Tainui and Arawa . When the Tainui waka and Te Arawa waka were constructed it was intended that Ngātoro-i-rangi should command the Tainui canoe in its journey from Hawaiki to New Zealand. The two waka were anchored together for the initial sea tests before launching. However, Ngātoro-i-rangi was persuaded by Tama-te-kapua to come aboard Te Arawa with his wife to perform

396-566: The Colonials with their fellow soldiers inside the Orakau fortifications. The bulk of Horonuku Te Heuheu 's Tūwharetoa warriors were prevented from entering the rebel stronghold by the early arrival of government troops, who quickly formed a ring around the stronghold to prevent reinforcement. Tūwharetoa warriors were left to watch from a hillside 900 metres away where they were intermittently bombarded by Armstrong cannons. They could only encourage

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432-567: The Te Arawa people. He was trained at Taputapuātea marae as a priest and navigator and was renowned for his skills and status. He made a number of journeys around the islands of Hawaiki and eventually rose to become a powerful high priest with the mana (authority or right) to carry the most powerful of deities. The people of Ngāti Ohomairangi formed two divisions. After the various battles in Hawaiki these two divisions decided to participate in

468-588: The area and their son Manaia would eventually take the name Tūwharetoa. The sons of Tūwharetoa moved from Kawerau across Waiariki and eventually into the district around Taupō and by skill at arms, strategy and might eventually established the rohe of Tūwharetoa settling in three divisions at Kawerau, Waiariki and Tongariro. Mai Te Awa o Te Atua Ki Tongariro, Tūwharetoa Ki Kawerau, Tūwharetoa Ki Waiariki, Tūwharetoa Ki te Tonga (From Te Awa-o-te-Atua to Tongariro, Tūwharetoa at Kawerau, Tūwharetoa at Waiariki, Tūwharetoa at Tongariro). This pepeha (tribal saying) describes

504-509: The area, such as around the Rotorua Lakes district, through to Tokaanu. He also placed patupaiarehe (human-like spirit beings) on the hills. As he was crossing the plains near Tarawera, Ngātoro-i-rangi came across a strange figure named Te Tama-hoi. He was a demon (atua) who was directing evil spells towards Ngātoro-i-rangi. Ngātoro-i-rangi struggled against the demon and eventually overcame him. Ngātoro-i-rangi stamped his foot opening

540-576: The coast both through the introduction of new crops and stock (horses) and due to upheavals and conflicts amongst neighboring iwi to the north caused by the introduction of muskets. Te Rauparaha sought shelter with Tūwharetoa during his early rise to prominence and the Tūwharetoa war party met with Hongi Hika during the 1820s as part of the Roto-a-tara campaign at Heretaunga. Most notably Tūwharetoa actions during this period consolidated its position as

576-516: The cold south wind! Send fire to me!) Heeding his call, they sent fire in the form of two taniwha , Te Pupu and Te Hoata. As they travelled underground the flames first erupted at Whakaari , then Rotorua and Taupō, finally bursting at the feet of Ngātoro-i-rangi, welling up from the large vent in the volcano’s summit, warming the tohunga and thus allowing him to achieve his goal. On the summit of Tongariro Ngātoro-i-rangi gave thanks and established 'Te Wharetoa o Tūmatauenga' The Warrior House of Tū –

612-401: The crown. Ngāti Tūwharetoa academic Hemopereki Simon wrote that the mana, in particular the mana whenua and mana motuhake , of Ngāti Tūwharetoa is derived from the arrival of Ngātoro-i-rangi and that this is best demonstrated culturally through Puhiwahine 's mōteatea , "He waiata aroha mo Te Toko", more commonly known as "Ka Eke ki Wairaka." The following lines from this moteatea relate to

648-613: The defenders with haka from a safe distance. Later in 1869 Tūwharetoa joined with the Maori sovereignty warrior Te Kooti and his Hau Hau supporters. Te Kooti had challenged the Māori King Tāwhiao at Te Kūiti for his position but been rebuffed. However the Kingitanga kept a close eye on Te Kooti as he fought with the government and settlers and loyal Maori. Tūwharetoa joined with Te Kooti's Hau Hau at Te Pōrere Redoubt , which

684-522: The district as his own. While climbing the mountain a powerful southerly wind whipped his face, icy gales chiselled the warmth from his body while the frozen volcano cut painfully into his feet eventually bringing him to his knees with cold. As Ngātoro-i-rangi lay dying he called to his sisters Kuiwai and Haungaroa in Hawaikii, to send fire to warm him, " Kuiwai e! Haungaroa e! Ka riro au i te tonga! Tukuna mai he ahi! " (Oh Kuiwai! Oh Haungaroa! I am seized by

720-527: The dominant iwi of the central plateau and the mana (authority) of Te Heuheu Mananui as paramount ariki. In 1840 Iwikau Te Heuheu and others were in Auckland trading flax and later attended the meeting at Waitangi. However he did not authority to sign as that right was held by his older brother Mananui as ariki. Later during the Flagstaff War Mananui attempted to support Hōne Heke , but

756-478: The final rituals that would allow the waka to make for open water. While this was happening Tama-te-kapua ordered his crew to head for open water, and thus Ngātoro-i-rangi and his wife were kidnapped. During the course of the voyage, Kearoa, the wife of Ngātoro-i-rangi, had been insulted by Tama-te-kapua. So, Ngātoro-i-rangi called upon a storm to drive the Arawa into Te Korokoro o Te Parata (The throat of Te Parata),

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792-657: The form of two taniwha (powerful spirits) named Te Pupu and Te Hoata , by a subterranean passage to the top of Tongariro. The tracks of these two taniwha formed the line of geothermal fire which extends from the Pacific Ocean and beneath the Taupō Volcanic Zone , and is seen in the many volcanoes and hot-springs extending from Whakaari to Tokaanu and up to the Tongariro massif. The fire arrived just in time to save Ngātoro-i-rangi from freezing to death, but Ngāuruhoe

828-471: The great waka Te Arawa from Hawaiki to Aotearoa and also the great navigator Toroa of the Mātaatua waka. Ngātoro-i-rangi was tricked onto the Te Arawa waka by the chief Tama-te-kapua as it was considered good luck to have him aboard. He was originally destined to travel aboard the Tainui waka. This greatly angered Ngātoro-i-rangi and his disdain and animosity of the Te Arawa chief led to his leaving

864-424: The group soon after arrival. In Aotearoa they made landfall at Te Awa o Te Atua, and Ngātoro-i-rangi departed heading inland to Te Takanga i o Apa (Kawerau area), thence to Ruawahia there he encountered the monstrous Tama o Hoi and eventually reaching Taupō district where he climbed Mount Tauhara . From Tauhara, Ngātoro-i-rangi made his way to Tongariro with the intention of standing on its summit and thus claiming

900-429: The history of Ngātoro-i-rangi. Kāti au ka hoki ki taku whenua tupu Ki te wai koropupū i heria mai nei I Hawaiki rā anō e Ngātoroirangi E ōna tuāhine Te Hoata, Te Pupū E hū rā i Tongariro, ka mahana i taku kiri. The following Ngā Ariki o Te Whare Ariki o te Heuheu (paramount chiefs) have held the position of Ariki of Ngāti Tūwharetoa. The land sellers are listed here in chronological order: Tuwharetoa FM

936-654: The iwi, including 44,448 identifying with the Taupō branch, and 2,655 identifying with the Kawerau branch. Ngāti Tūwharetoa are descendants of the eponymous male warrior Tūwharetoa i te Aupōuri . He was born as in Onepu ( Kawerau ) ca. 1300. The main tribal areas of his people are based from Te Awa o te Atua in Matatā to Tongariro . He gains his mana principally from the powerful tohunga and navigator Ngātoro-i-rangi who piloted

972-425: The legacy of Tūwharetoa. Ngātoro-i-rangi did not remain at Tongariro, instead returning to the coast to live out his life at Mōtītī Island . His descendants settled at Te Awa o Te Atua inland to Kawerau increasing over the generations until the time of Mawake Taupō, 8th generation descendant of Ngātoro-i-rangi. Mawake Taupō married an ariki of Hapuoneone named Hahuru, whose lineage included the original inhabitants of

1008-718: The mana in particular the mana whenua and mana motuhake of Ngāti Tūwharetoa is derived from the arrival of Ngātoro-i-rangi and that this is best demonstrated culturally through Puhiwahine 's moteatea , He waiata aroha mo Te Toko or more commonly known as " Ka Eke ki Wairaka ." The following lines from this moteatea relate to the history of Ngātoro-i-rangi. Kāti au ka hoki ki taku whenua tupu Ki te wai koropupū i heria mai nei I Hawaiki rā anō e Ngātoroirangi E ōna tuāhine Te Hoata, Te Pupū E hū rā i Tongariro, ka mahana i taku kiri. Rangi%C4%81tea Rangiātea in New Zealand Māori culture and tradition,

1044-470: The mountain Tongariro (the name literally meaning 'looking south'), whereupon the two were overcome by a blizzard carried by the cold south wind. Near death, Ngātoro-i-rangi called back to his two sisters, Kuiwai and Haungaroa, who had also come from Hawaiki but remained upon White Island ( Whakaari ) to send him sacred fire which they had brought from Hawaiki. This they did, sending the geothermal fire in

1080-662: The mountains Pihanga , Ruapehu , Tongariro , and Ngāuruhoe , the Desert Road side was unknown to Ngātoro-i-rangi at this time which is why the borderlines of Ngati Tuwharetoa are only one side of Mount Ruapehu, the other side being part of the Whanganui tribal area. Ngātoroirangi eventually left the Central North Island and returned to Maketu to conduct the rituals to bring Te Arawa waka to rest, before finally settling at Motiti Island. However, on account of

1116-580: The mythical god-ancestor Tāne is said to have received the Baskets of Knowledge from the supreme being Io . These baskets were suspended within a building named Rangiātea. This position as a source of higher learning is reflected in the ancient exhortative proverb: "Kia puta ai te ihu ki Rangiātea." 'So that your nose may arrive at Rangiātea.' This expression encourages the individual to pursue study, practice, and mastery of skills to fulfil their potential. Another well-known proverb referring to Rangiātea

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1152-605: The priest who navigated the Arawa canoe to New Zealand . The Tūwharetoa region extends from Te Awa o te Atua ( Tarawera River ) at Matatā across the central plateau of the North Island to the lands around Mount Tongariro and Lake Taupō . Tūwharetoa is the sixth largest iwi in New Zealand, with a population of 35,877 of the 2013 New Zealand census , and 40% of its people under the age of 15. The tribe consists of

1188-439: The tribal boundaries of Ngāti Tūwharetoa extending from Te Awa o Te Atua (a confluence of rivers at Matatā) south to Tongariro. Ngāti Tūwharetoa were very active during the early 19th century through military and diplomatic actions amongst the surrounding iwi. Although the location of Tūwharetoa in the Central North Island kept them isolated from European contact until 1833, the iwi was nonetheless very aware of Pākehā impact on

1224-538: Was already dead by the time Ngātoro-i-rangi turned to give him the fire. Thus Ngāuruhoe remains frozen there as the volcanic cone we see today. Ngātoro-i-rangi named a large number of places in the Central Plateau of the North Island in order to claim the area on behalf of his descendants, who would eventually return under the mantle of the tribe Ngāti Tūwharetoa . Due to the clouds that swarmed around

1260-621: Was dissuaded to do so by Waikato. Iwikau Te Heu Heu replaced his brother in 1846 and was a key supporter of the founding of the Kingitanga movement after hearing of growing abuses and land theft by the British Colonials. Tūwharetoa did not take part in any of the early 1863 raids and battles in Auckland. Their first effort to join the Kingitanga movement was the Battle of Ōrākau . A few Ngāti Tūwharetoa men, women and children fought

1296-542: Was styled after a European fort. The result of the Battle of Te Pōrere was a decisive defeat for Tūwharetoa and Te Kooti. Women taken prisoner at Te Pōrere by the government soldiers indicated that Tūwharetoa were reluctant to fight. Te Kooti had kept the Tūwharetoa women under Hau Hau guard to ensure the Tūwharetoa men would fight. Donald McLean the native minister realised that confiscating significant Tūwharetoa land could cause further anti-colonial dissent. Instead, Tūwharetoa were forced to give some land – Mount Tongariro – to

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