19-661: 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
38-457: 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
57-489: 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
76-429: 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
95-489: 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
114-400: 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
133-456: 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
152-778: 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 ,
171-718: 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,
190-748: 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
209-400: 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
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#1732790789973228-504: 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
247-461: 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.
266-676: 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
285-473: 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
304-533: 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 Too Many Requests If you report this error to
323-551: 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
342-585: 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
361-562: 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
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