30-661: Rereahu was a Māori rangatira (chieftain) of Ngāti Raukawa in the Tainui tribal confederation from the Waikato region , New Zealand . He probably lived in the first half of the seventeenth century. He is the ancestor of the Ngāti Maniapoto , Ngāti Hauā , and Ngāti Korokī Kahukura iwi , and of Rereahu , a group based around Maniaiti / Benneydale , Pureora , and Maraeroa in Waitomo District , whose status as
60-457: A better leader. Therefore, he told Te Ihinga-a-rangi to go to the tuahu (altar) and perform the rituals, promising to pass the mana to him when he returned. While he was away, he called Maniapoto to him, covered his head in red ochre and instructed him to bite the crown of his head, passing the chiefly mana to him. Maniapoto objected, but Rereahu declared that Te Ihinga-a-rangi was illegitimate in some way. Pei Te Hurinui Jones suggests that this
90-489: A central hub at Te Kūiti . Rereahu is depicted on the front post of Te Tokanganui-a-noho marae at Te Kūiti. Rereahu himself settled at Ngā Herenga in Maraeroa, where he lived until his death. The location remains a wāhi tapu (sacred space) for his descendants. When Rereahu was on his death-bed he decided to give his mana to Maniapoto, rather than Te Ihinga-a-rangi, because he thought the younger brother had proven himself
120-429: A second translation where "ranga" is an abbreviation of rāranga (or weaving) and "tira" signifies a group. A third interpretation fits equally well with this translation, interlinking concepts related to the identity of the ‘tira’. In the first instance, the conditional hospitality presented in the form of weaving created for the ‘tira’ of guests. In the second instance, the collective intentionality "enacted in
150-489: A separate iwi or as a hapū (sub-tribe) of Ngāti Maniapoto is a matter of dispute. Rereahu’s father was Raukawa, the son of Tūrongo and Māhina-a-rangi , and a direct male-line descendant of Hoturoa , leader of the Tainui waka . His mother was Turongoihi. He had three younger brothers: Kurawari (father of Whāita and Korokore), Whakatere, and Takihiku (father of Tama-te-hura , Upoko-iti, Wairangi , and Pipito). There
180-481: Is a 12-metre-tall tower located about ten minutes by foot from the Bismarck Road car park. Popular with ornithologists, birds such as kuku, kakariki, and kaka are evident in the area. The 1978 Treetop Protest Site is still accessible today and includes platforms high in the trees. A 1940s steam hauler, used to transport logs through the forest for milling, and a 2-tonne Caterpillar tractor are still present in
210-562: Is a 760-square-kilometre (290 sq mi) protected area in the North Island of New Zealand. Within its rich rainforest are an abundance of 1,000-year-old podocarp trees. It is "recognised as one of the finest rain forests in the world". Established in 1978, after a series of protests and tree sittings , the park is one of the largest intact tracts of native forest in the North Island and has high conservation value due to
240-556: Is east of Okahukura Road. The Waipa Mires can be seen from Select Loop Road. There are several valleys within the park. These include the Mangakahu Valley, as well as the Tunawaea Valley southeast of Otorohanga. The Maramataha Valley is located in the southwestern part of the park and the nearby Maramataha River is impassable in high water. A buried, subfossil forest that had been submerged under pumice after
270-400: The leaders (often hereditary ) of a hapū (subtribe or clan). Ideally, rangatira were people of great practical wisdom who held authority ( mana ) on behalf of the tribe and maintained boundaries between a tribe's land ( Māori : rohe ) and that of other tribes. Changes to land-ownership laws in the 19th century, particularly the individualisation of land title , undermined
300-456: The raʻatira in the name Tāvini Huiraʻatira ), Cook Islands Māori , Tuamotuan , Marquesan and Hawaiian . Three interpretations of rangatira consider it as a compound of the Māori words "ranga" and "tira". In the first case, "ranga" is devised as a sandbar and the "tira" a shark fin. The allegoric sandbar helps reduce erosion of the dune (or people). The fin reflects both the appearance of
330-778: The Crown began negotiations to purchase land in the blocks, acquiring 90% of it by 1908 and alienating the rest of it, in favour of private timber companies, between 1916 and 1958, through procedures established by the Native Land Act, 1909 . They were the subject of a Treaty of Waitangi claim and were returned by the New Zealand government in 2012, under the Maraeroa A and B Blocks Claims Settlement Act . Rangatira In Māori culture , rangatira ( Māori pronunciation: [ɾaŋatiɾa] ) are tribal chiefs ,
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#1732786610814360-474: The Field Centre. The giant totara, rimu, matai, miro and kahikatea trees tower 40–60 metres, and belong to an ancient family of trees dating from the dinosaur era. Higher altitudes include kamahi and Hall's totara; sub-alpine herbs are abundant near the peaks. Grasses within the park include toetoe . The Pouakani Totara Tree is the largest recorded totara tree in New Zealand and is located just outside
390-718: The Maniapoto Māori Trust Board as party of Ngāti Maniapoto’s treaty claim, but from 2016 it attempted to withdraw and pursue an independent claim. This culminated in an unsuccessful vote to withdraw from the Maniapoto claim in 2021. Rereahu are among the groups represented by the Maraeroa A & B Trust, which administers two blocks of land within Te Rohe Pōtae, which were subdivided by the Native Land Court in 1887 and 1891 rulings. Following these rulings,
420-748: The Māori Maps project administered by Te Potiki National Trust calls them an iwi and a hapu in different contexts. In the context of the Ngāti Maniapoto Treaty of Waitangi claim , representatives of Rereahu have emphasised their “distinct identity within Ngāti Maniapoto” and some members have claimed not to be part of the Ngāti Maniapoto iwi. Rereahu’s treaty claims are pursued by Te Maru o Rereahu Iwi Trust. This organisation, and others, form part of Te Whakaminenga o Rereahu, which has partnered with
450-613: The at least eleven pest species that co-exist within the park, possums and goats are subject to management operations. Camping, picnicking, swimming, and mountain biking (e.g. the Timber Trail opened in 2013) are popular within the park's confines. And the Pureora Forest Park Hunting Competition has brought hunters to the area since 1987. There are many areas in the park that are interesting to both tourists and scientists. The Forest Tower
480-406: The eruption of Taupō crater (c. AD 186) was discovered in 1983. The way the trees fell following the eruption is still evident, with the large tree trunks lying in rows. Lower altitudes are characterised by tawa and tree ferns , as well as tall native trees, including kahikatea , matai , miro , rimu , and totara . The Pouakani Totara tree, New Zealand's tallest totara, is located east of
510-400: The hapu that share Otewa Pā Marae / Aroha Nui Wharenui near Ōtorohanga , and of Te Ahoroa Marae / Tapairu Wharenui near Te Kūiti. The Ngāti Raukawa branch of Rereahu is based at Ōwairaka Rāwhitiroa Marae / Takihiku Wharenui near Parawera . The status of Rereahu as an iwi or hapu is subject to dispute. Te Puni Kōkiri refers to them as a hapu within Ngāti Maniapoto and Ngāti Raukawa, while
540-504: The land. As a result, Tamāio raised a war party, which advanced on the Ngāti Hā village and drove them out of the region. Rereahu married Rangi-ānewa, daughter of Tamāio. They settled in the village called Tihikoreoreo, next to Waimiha , where they had one son: Rereahu later married Hine-au-pounamu, whose parents were Tū-a-tangiroa and a daughter of the Ngāti-Hā chief Hā-kūhā-nui. Tū-a-tangiroa
570-461: The most notable of these advocates. The concept of a rangatira is central to rangatiratanga —a Māori system of governance , self-determination and sovereignty . The word rangatira means "chief (male or female), wellborn, noble" and derives from Proto-Central Eastern Polynesian * langatila ("chief of secondary status"). Cognate words are found in Moriori , Tahitian (i.e.
600-497: The north west is a peak called Pukeokahu (844 metres (2,769 ft)) that should not be confused with a mountain of the same name much further south in the Rangitikei District of Manawatū-Whanganui region. They are popular among the bike trekkers and also the mountain hikers who use the mountain routes through the park to reach the peaks. Within the park are Waihora Lagoon and Waihora Stream. The Okahukura Stream
630-607: The park in the Wairapara Moana Incorporation reserve, located on the SH30 road. The invasive house mouse has a significant population within the park. There is rich native bird life in the forest including the rare North Island kōkako and the kākā , kākāriki , kūkū ( kererū , a native pigeon ), and North Island robin . Sika deer have been shot or sighted within the confines of the park, believed to be an illegal liberation. Pigs are present, and of
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#1732786610814660-676: The power of rangatira, as did the widespread loss of land under the Euro-settler-oriented government of the Colony of New Zealand from 1841 onwards. The concepts of rangatira and rangatiratanga (chieftainship), however, remain strong, and a return to rangatiratanga and the uplifting of Māori by the rangatiratanga system has been widely advocated for since the Māori renaissance began c. 1970 . Moana Jackson , Ranginui Walker and Tipene O'Regan figure among
690-473: The sandbar, and, more importantly, "its physical and intentional dominance as guardian". Rangatira reinforce communities, cease to exist without them ("for what is a sandbar without sand?"), and have a protective capacity. Ethnographer John White (1826-1891) gave a different viewpoint in one of his lectures on Māori customs. He said Māori had traditionally formed two kahui who came together to discuss history or whakapapa . This interpretation fits well with
720-422: The variety of plant life and animal habitats. New Zealand's largest totara tree is located nearby on private land. Anti-logging protests were led by conservation activists Stephen King , Shirley Guildford, and others in the late 1970s in what is now Pureora Forest Park. They had a novel way of erecting platforms on treetops, sitting over it to protest logging operations in the forests. The result of their efforts
750-507: The weaving" of the ‘tira’ of hosts. Together, these concepts highlight the value attached to the "personal relationship" between the leader and their group. This type of relationship is similar to the mahara atawhai (endearment or "benevolent concern") offered in the Treaty of Waitangi ’s preamble by Queen Victoria , reflecting the pre-nineteenth century "personal bond between the ruler and subject". Pureora Pureora Forest Park
780-551: Was a son of Uenuku-tuhatu Uetapu, the older brother of Tamāio’s father Uenuku-te-rangi-hōkā, which meant that Hine-au-pounamu was senior to Rangi-ānewa, which had implications for the relative status of Rereahu’s children. From this marriage, there were six sons and two daughters: These children were raised in the region around Kāwhia . Subsequently, they settled along the Waipā River and the Manga-o-kewa Stream, with
810-585: Was a tribe called Ngāti Hā, led by three chiefs, Hā-nui ('Big Hā'), Hā-roa ('Long Hā'), and Hā-kūhā-nui ('Big-thigh Hā'), who had been driven out of the Taupō region by Ngāti Tūwharetoa and headed west, establishing a village on the Mōkau River , upstream from Puketutu . Rereahu noticed the Ngāti Hā at Te Tīroa while he was foraging for mamaku shoots and reported to his third-cousin Tamāio that they were coming to seize
840-562: Was because Rereahu already planned to marry Hine-pounamu when Te Ihinga-a-rangi was conceived and/or because Hine-moana was genealogically senior to Rangi-ānewa. Maniapoto accepted the mana and by the time Te Ihinga-a-rangi returned, Rereahu was dead. This led to a conflict between the brothers, in which Maniapoto was victorious. The Rereahu tribal group are descended from Rereahu. Their rohe centres on Mangapeehi Marae / Rereahu Wharenui near Maniaiti / Benneydale , and Te Hape Marae / Te Kaha Tuatini Wharenui near Pureora . They are also among
870-634: Was named in her memory in 1988 a year after her death as the "Shirley Guildford Grove". Bounded by the Rangitoto and Hauhungaroa Ranges , Pureora Forest Park is situated between Lake Taupō and Te Kūiti , mostly in Waikato region but some of the park to the south is in the Manawatū-Whanganui region. It is accessible from State Highway 32 , which lies to the west of Lake Taupō. Peaks include Mount Pureora (1,165 metres (3,822 ft)), and Mount Titiraupenga (1,042 metres (3,419 ft)). To
900-564: Was tri-fold: the park was established in 1978; the New Zealand Government changed rules to meet the protesters' demand to permanently stop logging operations; and the Native Forest Restoration Trust was formed which ensured that the park develops several areas into its present format. One of the pine forest areas that was restored with native species of trees, with great efforts of Guildford,
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