26-501: Ngāti Rangitihi is a Māori iwi of New Zealand, based in the Bay of Plenty . The tribe is part of the greater Te Arawa confederation of tribes. Nga pumanawa e waru o Te Arawa, the 8 beating hearts of Te Arawa derives from the 8 children of the eponymous Rangitihi. From Rangitihi come the main tribal groups of Te Arawa, but Ngāti Rangitihi take their name through a multitude of intertribal marriages in which Ngati Rangitihi people connect to
52-623: A Treaty of Waitangi claim. This group of radio stations formed various networks, becoming Te Whakaruruhau o Nga Reo Irirangi Māori . Wh%C4%81nau Whānau ( Māori pronunciation: [ˈɸaːnaʉ] ) is the Māori language word for the basic extended family group. Within Māori society the whānau encompasses three or four generations and forms the political unit below the levels of hapū (subtribe), iwi (tribe or nation) and waka (migration canoe). These steps are emphasised in Māori genealogy as
78-465: A general geographic region, or merely gave a waka name. Initiatives like the Iwi Helpline are trying to make it easier for people to identify their iwi , and the proportion who "don't know" dropped relative to previous censuses. Some established pan-tribal organisations may exert influence across iwi divisions. The Rātana Church, for example, operates across iwi divisions, and
104-414: A generally recognised territory ( rohe ), but many of these overlap, sometimes completely. This has added a layer of complication to the long-running discussions and court cases about how to resolve historical Treaty claims. The length of coastline emerged as one factor in the final (2004) legislation to allocate fishing-rights in settlement of claims relating to commercial fisheries. Iwi can become
130-748: A group), Ngāti Poneke (Māori who have migrated to the Wellington region), and Ngāti Rānana (Māori living in London). Ngāti Tūmatauenga ("Tribe of Tūmatauenga ", the god of war) is the official Māori-language name of the New Zealand Army , and Ngā Opango ("Black Tribe") is a Māori-language name for the All Blacks . In the southern dialect of Māori, Ngāti and Ngāi become Kāti and Kāi , terms found in such iwi as Kāti Māmoe and Kāi Tahu (also known as Ngai Tahu). Each iwi has
156-449: A particular hapu may have belonged to different iwi at different times, the tension caused by the social and economic power moving from the iwi down rather than from the hapu up, and the fact that many iwi do not recognise spouses and adoptees who do not have kinship links. In the 2006 census, 16 per cent of the 643,977 people who claimed Māori ancestry did not know their iwi . Another 11 per cent did not state their iwi , or stated only
182-453: A person's whakapapa . In pre-contact Māori tribal organisation the whānau historically comprised a family spanning three to four generations, and would number around 20 to 30 people. It formed the smallest partition of the Māori society. The kaumātua (tribal elders), senior adults ( pākeke ) such as parents, uncles and aunts, and the sons and daughters together with their partners and children. Large whānau lived in their own compound in
208-438: A prospective vehicle for ideas and ideals of self-determination and/or tino rangatiratanga . Thus does Te Pāti Māori mention in the preamble of its constitution "the dreams and aspirations of tangata whenua to achieve self-determination for whānau , hapū and iwi within their own land". Some Tūhoe envisage self-determination in specifically iwi -oriented terms. Increasing urbanisation of Māori has led to
234-480: A situation where a significant percentage do not identify with any particular iwi . The following extract from a 2000 High Court of New Zealand judgment discussing the process of settling fishing rights illustrates some of the issues: ... 81 per cent of Maori now live in urban areas, at least one-third live outside their tribal influence, more than one-quarter do not know their iwi or for some reason do not choose to affiliate with it, at least 70 per cent live outside
260-631: Is both singular and plural in the Māori language, and is typically pluralised as such in English. Iwi groups trace their ancestry to the original Polynesian migrants who, according to tradition, arrived from Hawaiki . Some iwi cluster into larger groupings that are based on whakapapa (genealogical tradition) and known as waka (literally ' canoes ' , with reference to the original migration voyages ). These super-groupings are generally symbolic rather than logistical. In pre-European times, most Māori were allied to relatively small groups in
286-783: The Kaingaroa Forest . East including the western third of the Matahina Block. Pokohu and Putauaki and out to the coast following the line of the Tarawera River. Ngāti Rangitihi history is carved into the pole beside of the Rangiaohia wharenui at the Matatā Pā and at Tamatekapua wharenui at Te Papaiouru Marae at Rotorua , Ngāti Rangitihi is the carved figure at the top of the pole, the 8 beating hearts are below Rangitihi. Their hapu, Ngāti Mahi and Ngāti Tionga are
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#1732773291899312-728: The Māori King Movement , though principally congregated around Waikato / Tainui , aims to transcend some iwi functions in a wider grouping. Many iwi operate or are affiliated with media organisations. Most of these belong to Te Whakaruruhau o Nga Reo Irirangi Māori (the National Māori Radio Network), a group of radio stations which receive contestable Government funding from Te Māngai Pāho (the Māori Broadcast Funding Agency) to operate on behalf of iwi and hapū . Under their funding agreement,
338-426: The pā . Whānau also had their own gardening plots and their own fishing and hunting spots. The whānau was economically self-sufficient . In warfare, it supported and was necessarily supported by the iwi (tribe) or hapū (sub-tribe). The whānau would look after children and grandchildren collectively, so the loss of a parent was less likely to be devastating to a child's upbringing. In the case of orphaned children,
364-734: The 8 beating hearts of Te Arawa. The recognised rohe (tribal area) of Ngāti Rangitihi was submitted to the Waitangi Tribunal in evidence during an urgent hearing in February 2002. It was not challenged by the legal Counsel for the Crown, Tuwharetoa ki Kawerau or Ngāti Awa who were all present at the time. It extends from the east side of the Tarawera River mouth to Otamarakau, inland to Lake Rotoehu , through Lake Rotoma and through Lake Okataina and Lake Tarawera . South into
390-587: The Tionga marae, replacing the thatch with an iron roof and the raupo wall panels with sawn timber. In 1928 a tornado lifted the marae building up and carried it to its present location. It was renamed the Rangiaohia Whare nui and has been maintained by Ngāti Rangitihi ever since. The first and original Rangitihi house belonged to the Ngāti Rangiwewehi chief Te Rangitewhata and stood at Puhirua pa on
416-539: The burial-areas of the ancestors . Māori author Keri Hulme 's novel The Bone People (1985) has a title linked directly to the dual meaning of bone and "tribal people". Many iwi names begin with Ngāti or with Ngāi (from ngā āti and ngā ai respectively, both meaning roughly ' the offspring of ' ). Ngāti has become a productive morpheme in New Zealand English to refer to groups of people: examples are Ngāti Pākehā ( Pākehā as
442-482: The child would be taken in by the process of whāngai adoption . This form of adoption is still practised and has some legal codification in New Zealand. Contemporary conceptions offer whānau in one of two ways: As a descent construct, whānau has been variably described as 'extended family', 'extended family or community', or simply 'family'. This article related to the Māori people of New Zealand
468-467: The form of hapū ( ' sub-tribes ' ) and whānau ( ' family ' ). Each iwi contains a number of hapū ; among the hapū of the Ngāti Whātua iwi, for example, are Te Uri-o-Hau , Te Roroa , Te Taoū , and Ngāti Whātua-o-Ōrākei . Māori use the word rohe to describe the territory or boundaries of iwi. In modern-day New Zealand , iwi can exercise significant political power in
494-506: The growing New Zealand Māori population tried to keep a connection to their culture, family history, spirituality, community, language and iwi . The Victoria University of Wellington Te Reo Māori Society campaigned for Māori radio, helping to set up Te Reo o Poneke, the first Māori-owned radio operation, using airtime on Wellington student-radio station Radio Active in 1983. Twenty-one iwi radio stations were set up between 1989 and 1994, receiving Government funding in accordance with
520-614: The management of land and of other assets. For example, the 1997 Treaty of Waitangi settlement between the New Zealand Government and Ngāi Tahu , compensated that iwi for various losses of the rights guaranteed under the Treaty of Waitangi of 1840. As of 2019 the tribe has collective assets under management of $ 1.85 billion. Iwi affairs can have a real impact on New Zealand politics and society. A 2004 attempt by some iwi to test in court their ownership of
546-416: The recognised hapu of Ngāti Rangitihi today. The Ngāti Tionga hapu has occupied (Ahika) Otamarora ( Matatā ) since 1700, under the chiefs Rohi, Tewhareiti, Tionga, Tangihia Tionga and Porione Tangihia. Pre-1928, carvings were green. The whare nui was named Tionga. The Tionga Marae was located on Lot 5, Arawa Street, Matatā, where it was owned by members Tangihia family. In the late 1880s Ngāti Mahi renovated
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#1732773291899572-399: The seabed and foreshore areas polarised public opinion (see New Zealand foreshore and seabed controversy ). In Māori and in many other Polynesian languages , iwi literally means ' bone ' derived from Proto-Oceanic * suRi ₁ meaning ' thorn, splinter, fish bone ' . Māori may refer to returning home after travelling or living elsewhere as "going back to the bones" — literally to
598-546: The shores of Lake Rotorua. The second belonged to Te Waata Taranui of Ngāti Pikiao and is currently in the Auckland museum. The third stands at Te Taheke, on the shores of Lake Rotoiti and is in use to this day. Te Arawa FM is the radio station of Te Arawa iwi. It was established in the early 1980s and became a charitable entity in November 1990. The station underwent a major transformation in 1993, becoming Whanau FM. One of
624-569: The station's frequencies was taken over by Mai FM in 1998; the other became Pumanawa FM before later reverting to Te Arawa FM. It is available on 89.0 FM in Rotorua . Iwi Iwi ( Māori pronunciation: [ˈiwi] ) are the largest social units in New Zealand Māori society . In Māori , iwi roughly means ' people ' or ' nation ' , and is often translated as " tribe ", or "a confederation of tribes". The word
650-483: The stations must produce programmes in the local Māori language and actively promote local Māori culture. A two-year Massey University survey of 30,000 people published in 2003 indicated 50 per cent of Māori in National Māori Radio Network broadcast areas listened to an iwi station. An Auckland University of Technology study in 2009 suggested the audience of iwi radio stations would increase as
676-408: The traditional tribal territory and these will have difficulties, which in many cases will be severe, in both relating to their tribal heritage and in accessing benefits from the settlement. It is also said that many Maori reject tribal affiliation because of a working-class unemployed attitude, defiance and frustration. Related but less important factors, are that a hapu may belong to more than one iwi,
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