Te MaahuTaapoanui a giant man who lived in a valley called TeManawaOTeIkawhenua. TeMaahu had red hair and green eyes.

He was

the eldest son of TeMaahutipua known also as TeMaahuWhaNgaRoManga who descend from Tangaroa via Kaitangata ka moe ia Whaitiri. Tangaroa son of Ranginui the first heaven to man and son of I.O. Tangaroa lived in a kainga called Te Whootonga under the sea. The great hook of Maui called Te Murirangawhenua had caught itself on the lintel of Tangaroas whare. The location of Te Whootonga is under the current day Marae called Te Mahanga.

Tangaroa and his brothers had gifted the new lands to Maui. After the arising of the North Island it was named Te Ika whenua A Maui Tikitiki A Taranga. The immediate region became known as Te Matau A Maui. Maui kaitiaki is the Pakaurua, a male sting-ray. Hence the entire Ikawhenua is in this shape from the view of the atua. Te Matau A Maui can be also seen from the sky, looking downwards on the Ikawhenua, stretching from Te Mahia to Cape Kidnappers known to native Mauri as Te Matau A Maui Tikitiki A Taranga. The hook of Maui, the hook of sovereign identity, hook of leadership of the Ikawhenua, for it is the royal lines, a parental identity that maintains the role of specific people within Maui whakapapa. This authority transmitted to Te Iwi Katere. All tribes live on the manawhenua O Te Ikawhenua A Maui Tiktiki A Taranga. Te murirangawhenua is placed into a sacred cave located within Waakapunaki.

TeIwiOTangaroa often visited the people of the whenua where they enjoyed social occasions in the evening and night. Those who returned to the sea in the mornings were sluggish from a night of social get together were caught by the raising eye of Ra and turned into stone, hence the many sea creatures found throughout the east coast in a petrified state. Ra short for Ranginui. TeMaahu the senior parental line of the region, his forefather Tangaroa lashed the shores on the eastern side. TeManawaOTeIkawhenua is part of the original papa rock structure amongst the whenua that arose from the ocean in the season of Maui. The papa rock being short for Papatuanuku. In ancient seasons in the past the face of the original continent land that arose above the sea was called Hawaikinui Hawaikiroa.... The rock formation still exists today and arises at Hikurangi te maunga and other ancient peaks throughout Te Ika whenuaAMaui island. Maui uri married into the line of Tumatauenga son called Tiki, hence the term tangatawhenua was first coined. The people became known as Te Iwi A Maui. This ancient rock bed also arises as WaakapunakiAMauiTikiTikiATaranga and Ruataniwha Pa in Wairoa river where two taniwha live part of the aboriginal peoples of Hawaikinui. To look into the eyes of these taniwha can cause certain death, to be unto the earths wairua is to be received into their world as one. For this trait also exist within the great tohunga of Wairoa such as HaoraNgaRangiMataeo. Both taniwha live in a cave system where there is today a petrified forest in a huge cavern. Ancient practice of karakia by the tohunga is set with the rhythm of leaves in the trees as the wind blows through them. This is karakia in a divine state. The wind carrier of the voice of TePaeOTeRangi through the cleansing agent of Tawhirimaatea. The leaves gave the tempo joined

by the tohunga voice within the puku. Both Tawhiri and TePae are sons of Ranginui and Papatuanuku. The atua Haupapa is the prognosticate of the faith Hauhau. Allowing Tawhiri atua to cleanse and purify the soul of life is to allow Te Pae Pae O Te Rangi to karakia within. Hauhau used the haa to smell scents and odour of all kinds revealing the state of life of any species condition. . So it is the plants of all kinds created by Tane Mahuta also contain the light of Ranginui retaining his healing power within that season alone. This is linked to the universe above, for this is the will of a living I.O. through his son Ranginui we give thanks to all life as it sustains our wellbeing. It is by light alone one can travel into the universe to the original home of all life and the birth place of Ranginui. Tawhaki and Tane has completed this course of learning. The tohunga viewed and believed that the light from the eye of Ra is the living I.O. manifested as the first heaven the surrounds our Earth Mother. Part of a universal seasons of 11 other heavens all descended from I.O. Streams of glittering illumination from the eye of Ra travel through the haa of the Earth is the life force of creation seeded by Ra upon the forests of TaneMahuta carry rongoa, all life within the sea also carry the same creation of rongoa is the same light that covers Papatuanuku body embeding his healing colours into kamaka capable of revealing his potential for life to have sustained itself. Within the many Kamaka is the color of Ranginui in a solidify state capturing the healing essence of the son of I.O. The force of I.O. creation is the only force upon Mother earth, for it is this cadence and pulsation of universal power through

procreation that exist in natural phenomena. This natural phenomena can be used by tohunga combining two or more elements together. A major river in the ancient times flowed throughout the eastern Ika whenua and through to the south island. The papa rock also arises in the Manawatu gorge, known as TurangaOTeIka. This papa rock carries on and joins TeWaakaAMaui whenua of the South island. Poumamu is sourced from the south island region, (now known as TakitimuOTeWaakaAMaui ranges) for religious and carving purposes. Four great pou were fashioned from greenstone as the supporting obelisks of the house of Ranginui and Papatuanuku in the ancient times of Hawaikiinui. The eye of Ranginui had fired and carved through the space the beginning of all life he had seeded seventy one tamariki within the nga wharetangata of Papatuanuku, each tamariki holding a characteristic of their parent which became the manifestation of life upon Papatuanuku. Haupapa one of their tamariki resided at the southern and northern part of the ancient continent of Hawaikiinui-Hawaikiroa now known as the Antarctic region. Haupapa lived on a circular maunga called TeUpokoATokoOTeHaupapa near a lake. TeMaahu whakapapa also connected to Haupapa and Tawhirimatea. Haupapa visited TeManawa O Te Ika Whenua during the season where Ra was distant. TeMaahu practiced the ancient natural phenomena arts of makutu and TeIAtaputanga the ability to transform into a taniwha in the sacred spring. In the creation times the Earth and Skyfather allow transformation to take place at certain places. Similar to the wharetangata O Te whenua located in Australia where the aboriginal peoples dream time of creation occurred who also have connections to

TeIkaWhenua in the ancient seasons of Ra, their sacred place being the wharetangata of papatuanuku that exist on their land called Uluru. After the split of the continent aboriginal people still travelled to TeManawaOTeIkawhenua. They were known as TeUruhaawea, curly hair and dark skin tall people long before Waitaha, they were from the north eastern lands of Australia. TeManawaOTeIkawhenua valley held a sacred spring called TePunaATaupara, natural phenomena existed in its incandescent green waters which is feed by an underground spring which is said to be connected to the great southern land of Hawaikiinui. Many other streams above the land link together to formed a river which flowed towards a cliff edge cascading into the sea. The water from the sacred spring is also used for baptism of tamariki in the name of Ranginui shining eye the living sun that gives life to all things, this ritual is completed as the son of I.O. arises in the morning. Bathing oneself cleanses the body and soul by anointing the body with its waters. The wairua of the water remains on the body for weeks. There is a rock temple built near the spring connected by wairua to three eagles who are kaitiaki of Waikaremoana. The temple called TeUpokoATeAriki. The eagles are the only birds to fly above the spring, other birds never fly directly above the spring as this causes their death by turning into stone. A taimana stone is brought from Waakapunaki to the temple during the season of Ra where he remained in one place above the horizon in the same position, this stone was used for healing and wananga. Its origin from TeWhaitiri an ancestor who lived in the heaven, he married Mauis daughter called KaiTangata. The stone is said to be the size of a kuri back leg.

Te Manunui, (Moa) was farmed in the valley by the people. Cultivation of the soil within small fenced areas produced taro, small sweet kumara, native blue potatoe with red veins and puha. Cultivation based on the cycles of 12 heavens which appears upon the whenua and haa as the 12 seasons on Earth. When Papatuanuku moves she align with various parts of the heavens influence. Hence the demi god Maui had slowed his tipina Ra by karakia stopping his influence on the Earth Mother. Ra is respected with inner reverence for he gives life to all things upon Papatuanuku. For it is Ra that gave warmth to all living things, made the plants grow that we may breath and coexist with all life upon Earth Mother, gave rongoa to heal, food to eat, for it is Ra that adorns our whenua. Ra that seeded all life as man seeds the garden for cultivation and woman to raise the children and crops. Tawhero bark is boiled in a clay pot over the ambers to produce a liquid used for the treatment of skin issues and burns. Rongoa was extensively cropped and processed in the valley. Durring volcanic eruption the people sheltered from the ash in caves. Most whare built out of stone connected to natural caverns as volcanic eruptions could not saturate the entire area or burn the inhabitants. The Manunui became extinct due to these volcanic occurrences. Much of the forest burnt. The last of the manunui were badly burnt and care for by the people in the caves at Wakapunaki. The songs of many birds could be heard throughout the valley. In the evenings the sky blackened with Titi who lived in the cliffs known as TeAhititi and others birds returning from the sea. Another temple of learning was known as Te Ariki a smaller stone house built above the valley, other scared temples holding stone altar were built to give thanks

to the atua such as TeHautaruke temple where Haere lived. Haere whakapapa descend from Tawhirimaatea and Uenuku. It was common for people to use transformation links within their own body which is projected to other species where you could extend your view through their eyes to view your environment. These ancient practices had their origin to the great forest of TaneMaahuta of Hawaikinui. A carving wananga was established in the image of TaneMahuta wairua. Other carving wananga established by Rua a younger brother of TeMaahu base on Tangaroa wairua, the origins of TeReoRua was also established wananga connects other wananga throughout the Ikawhenua. Te Maahu first wife was called TeKauAriki, she was from the line of ancient Ariki who descended from Tiki, they both lived at Waikotikoti and other kainga used for seasonal gathering of food. Her father was also a great tohunga of the whenua, an expert in growing food from the land. He used the soft clay to encase the carcass of the Titi bird. The clay vessel placed into the fire to cook. TeMaahu and TeKauAriki spent time at NgaMakaweOMaahu where she often tied the hair of TeMaahu with a special flax. TeMaahu and his brothers hair was cut at TeWakotikotiAMaahu and place carefully away before night fall. TeMaahu brothers TeTauira, TeHau, Rua and others used TeWaiWhakaataAMaahu as a reflective whakaata in order to read the truth about themself. The ancient ancestors would also appear in the water within their face. This frightened the brothers at times. TeMaahu had fought with Haere a small ancient rainbow atua who miss lead the people during the bapistism of TeMaahu son. Haere left a spot upon his son face. TeMaahu ka moe ia TeKauariki, ka puta ia Haumapuhia,

TeTokouri, TeTokotea, Mapuna, Kaiure, TeTokoOTumatauenga, TeTokoOTawhirimatea and TeRangiTaupiripiri. Their first child born Haumapuhia, some say it was a female child, others say it was male. Haumapuhia was baptized in the sacred spring. Haumapuhia would often sit in a cave below Panekiri cliff top. This is where he had a view of the valley. He would often feel the earth moving and spoke to his ancient mother papa voicing his concerns. There he would sing to his ancient mother papa a song that spoke about the beauty of the land and ancient forest of TaneMahuta would be lost. Papa whispered that nothing is lost for it is born again and again within her bowels. Papa warned Haumapuhia that one day he will become apart of her. One day TeMaahu, Haumapuhia and TeTokoOTumatauenga with their kuri travelled along a great river bank to Heretaunga where TeMaahu visited his other wife at a place called Te O Maahu named after him. As they were travelling up a tributary TeMaahu noticed his kuri was barking at red hair taniwha. The taniwha came up from the riverbed to see who the visitors were. The kuri defecated in seeing this creature. TeMaahu was amused at this sight and named the tributary TuTaekuri te awa. The eels found their as long as a carved pou. To catch them required karakia. TeMaahus people lived through out the coastal region living on various maunga. On returning to Waikotikoti Kauariki would listen to all the stories from an excited Haumapuhia. Haumapuhia spent his early life helping his mothers father maarakai. Hau loved the mother Earth and prepared the ground for planting. He learnt karakia of Ra and the planting of seed by man where the crops grew. It wasnt long before he had his own children. One day Te Maahu asked one of his children to fill the gourd with water from the blue spring. Haumapuhia was busy talking

to a kereru. Maahu called out again, to any of his children to fetch some water, Haumapuhia called out he was busy talking to the kereru, Maahu said such a asinine remark replying the kereru eyes are fooling. Maahu became offended by his childrens action. One of the other children quickly grabbed a gorge and run to the nearest spring and filled the gorge with water from the sacred green spring. Maahu was so angry that the sacred green water was used to fill the gourd. Such a common gourd was used. Maahu picked up the gourd and tipped the sarced waters back into the spring then placed the gourd into the fire. Maahu chose another gourd and went to the blue spring himself, holding the gourd under the water he uttered a malediction to himself, Maahu then passed by the green spring and asked the ancestors of Hawaikinui to forgive his children, his children appeared near the spring sorry for their disobedient. Maahu turned his children into stone, the stones became known as Te Whanau A Maahu. It wasnt long before Hau arrived. Maahu looked up to see the spot Haere had left on Hau face. He felt he was to blame. Maahu grabbed Haumapuhia and placed his head then body into the green waters. Haumapuhia felt his father power. Haumapuhia cried out papa change me into a taniwha O ancient one, on hearing this papa granted Haumapuhia wish. Hau became a mighty Taniwha. Hau tail slipped through his fathers hands and into the papa carven he swam. Maahu could see his son earth quakes rupturing and burst opening the earth before him. As a mighty taniwha he was never to return to the life of light and darkness on the earth as the flickering rays of the light of Ra turns taniwha into stone. Hau headed underground in many directions carving out other valleys, at Huirau maunga he struck the papa rock there carving out a gouge called TeWhanganuiOParua. On

panicing Hau tore out the earth creating many trenches and claw holes. Hau then took direction westward carving out deep trenches again hitting the papa rock. Hau turned and headed toward the east where he knew Tangaroa his forefather lived, he ram into a hard rock structure called TeWharawhara near Onepoto, as he arose to surface over the waterfall he could hear the creatures of Tangaroa, he knew his safety was reaching the ocean, the light of Ra turned him into stone at TeWhaangaromanga, thus creating the lake. Te Maahu looked across the Lake to see the rippling dashing waters due to his son actions. TeMaahu called the lake ko Waikaremoana te moana. Maahu knew the process of turning into a taniwha would take time, feeling sorry for his action he used his powers bringing fishes to Hau, so he may eat them before the stone set. TeMaahu left Hau children with Rua at Waikaremoana, while the rest of the whanau moved to TuranganuiAKiwa. From time to time you can hear Hau murmuring in the wind as the waters of Waikaremoana ripple. Te Mahu would often sit on the hill looking towards Waikaremoana and remembered the seasons spent with his son Hau, drawing a tear which is carried through the haa to his son. Some say the faces of the old people can be seen in the faces of the eels and they are to be left alone.

Te Haenga Paretipua (koia tahi te tangata rangatira o Kahungunu 1931); Ko Te Poho O Tapuwae te kainga, - ( te pareke-reketanga-a-ngarangatira); Ko Te Haenga Paretipua O Te Matau a Maui te manatipuna;

Ko Kahungunu ki Te Wairoa ho-pu-pu, ho-ngenengege, matangi-rau te awa; Ko Waikaremoana te moana. Ko Te Kapuamatotoru te haapu; TeHaenga mother RewaiMotomotu also known as RewaiNgaRangiMataeo, Rewai TeKoari is the first born of Rawiniahineiaohia ka moe ia NgaRangiMataeo. For it is Rawiniiahineiaohia matamua chieftainess of Ngati Ruapani and direct descendant of Haumapuhia. Ngati Ruapani whakapapa is linked to this great taniwha of Waikaremoana. The land vested in the senior line on behalf of its peoples, their food source, their manakitiatanga and awhi, their kainga and place of residents. NgaiTahu whakapapa is also linked strongly to the Lake through TeHaenga father known as WiTeRama and other names. TeHaengas mother Rewai Motomotu lived on the western side of the Lake between Kaitawa and TeWhaitiri with Wi Te Rama. There Pa called Pa Te Kapua, short for Te Kapuamatotoro. Te Kooti stayed at their Pa where he and his men used the Lake waters nearby to travel by canoe to the upper regions. Te Kooti men would talk about the colonialist arriving to seize the land. Kupapa Maori were scared of Te Kooti and his men due to the nature of tapu and their vehemently aggressiveness towards colonialist who ventured into tribal lands. They spoke of the land court sitting where whanau members were left out of proceedings. Hauhau was chanted around a carved pou at the Pa. Te Kooti had gathered 500 men fully armed. Wi Te Rama hosted the Hauhau faith o te ha of the whenua where their karakia called for Haupapa O Te Rangi to force the colonialist to turn away from their lands. Te Kooti told Wi Te Rama he and his men were camped near a river when they had heard

colonialist arriving near their camp, Te Kooti men were already in position and observed colonialist troops moving towards them, kupapa Maori who travelled with them had sensed things were not right and retreated firing shots from their horses. Leaving the colonialist to engage Te Kooti and his men, the colonialist fired their guns towards his camp, Te Kooti and his men returned fired with intense force and shot a uniform officer called Captain Carr who Te Kooti knew and others were wounded. The colonialist troops then retreated to join another group under Colonel Fraser. Hauhau whanau said there were a number of regiments arriving, including kupapa maori from Ahuriri who they recognised. Te Kooti and his Hauhau men allowed the colonialist troops to take their wounded. By the light of the full moon the colonialist troops moved out of the area under heavy rain, snow and wind delivered by Haupapa O Te Rangi. Other colonialist dead were left their as they were not found by their regiment. WiTeRama was threatened by kupapa Maori and pakeha soldiers who attempted to forced his people from the Lake. Hence the deep divisions found in tribal society, can be considered as a cause of haapu division based on colonialist practices and the lateral violence that follows. The lake invaded and attacked by colonialist troops and kupapa maori called the Queens men, two hundred of them in total lead by Ihaka Whaanga. Ihaka Whaanga and other chiefs were used by the colonialist as a tool to speed up the process of assimilation of native Mauri into a growing colonialist regime. Kupapa are listed as Pihare, Ranui Potaua, Tahana, Rewi Kahea, Paora Kautuku, Rongo, Tipene Rakana, Ateremo, Rerekaipuke, Tipene, Hopa, Hone Waikato, Te Otaea, Hare Atua, Piripi

Te Amo, Wi Paaka, Kararama Paihu, Epeniha Whanga, Paora Matawhio, Pango, Ihaia Para, Anaru Takahia, Rehimana Pakari, Hami Te Rarere, Tika, Moa, Pera Tawhi, Wi Parau, Wi Tararuru, Paora Toki, Hemi Kipa, Hare Kahuroa, Matiu Karahaenga, Wi Paparua, Ihuia Hakumanu, Pata Mete, Inore, Hami Te Hau, Heri Wenuku, Henare Puki, Rihimona Marangi, Pere Maere, Pani, Kara, Wi Paetarewa, Tio Wiwi, Paora Tunge, Hirini Tawhao, Ata Te Kara, Epeniha Hape, Rewi Tarona, Hirini Puki, Paora Onekawa, Raharuhi Tuareho, Hirini Kereru, Hakopa Pirau, Ihaka Pai, Paora Te Kahu, Aporo Te Huiki, Paauera Te Aitu, Taimona Te Huango, Piripi Te, Hirini Tahurokau, Eraihia Takotoroa, Hauuera Runga, Te Oere Tangihaere,Hemi Paki, Arohato, Te O Taia, Huma, Wiremu, Apiata, Taira, Nere, Ahipene, Hemi Whakatamariki, Ahipere Naho, John Hawkins, Kereopa Arawe, Hare, Wi Kingi, Te Honata, Eriha, Kereopa, Hemi, Winita, Hohepa, Hira, Paora Tipene, Piripi, Hataraka, Teo, Te Netui, Ihaka Wharekorari, -Hamuera Waihura, Manuihera, Horomona Tahita, Kihirini Whatiera, Te Otene, Ngairo, Rongorua, Te Kiro, Rewiti Anatawa, Iru Whakatope, Aniheta Tarikino, Te Teira, Pereika, Kati Papatu, Hori Uaha, Raniere Te Atua, Haumera Utairoha, Hare Kehua, Araia Te Rangi, Mahona Kuri, Paora Iripanga, Karene Tame, Renata Kaka, Te Waka Kereru, Heremaia Ruapari, Ropiha Matauhaiti, Harutu, Eru Pohoe, Tipene Te Rohe, Nirai Apatu, Ngaro, Tio Pata, Mangumangu, Te Horo, Haara, Wiremu Kingi, Maha Turi, Aroppeta Hamare, Epewhe Kaihote, Te Wakaronu, Henare Mihingare, Te Otene Pomana, Paora Haupa, Ruka Whangipiri; Hori Poipoi; Epeniha Paremate; Ratima Te Ariki; Heta Te Hanere; Hori Kaikore; Henare Taupara; Pera Tawhakarere; Te teira Rohe; Tamati Maere; Hoera Hape; Te Puhake; Horemona Taruna; Hori Karaka;

Raharuhi Pura; Te Wikiriwhi; Hikura Pona; Tuteri; I Kaharakai; Paraone Ahirori; Anaru Huki; Hanuera Hokopu; Paora Rangiwhanga; Heremaia Kihiroa; Rihimona Ngapuhi; Hohepa Putaranui; Hipi; Atarea; Wepiha; Ropato; Ngungu; Rutene Ngahau; Te Waka; Kepa; Te Kihi; Kereama Huruwaha; Te Otimi; Rutene Kirihuruhuru; Tipene Taumeta; Tiopene Taumeta; Tiopira Hoko; Honi Wainohu; Tehu Te Kupa; Ihimaira; Remata; Waata Kohi Kohi; Paramena; Hori Karaka; Hopa; Henare Pakura; Riuhana; Ropara; Matenga; Erueti; Rewiti; Mamana; Tipa; Meihana; Hirini; Kerei; Hura; Perenare; Rawera; Karamana; Harawira; Ihahara; Reupina Toromata; Pohipi Tohatutahi; Wiremu Tau; Ahita Tamaetimate; Tohaia; Hohipa Karauria; Apirana Whakehemo; Wiremu Wilson; Rihimona Riaki; Arapeta Hape; Honi Mete; Hori Ruakirikiri; Aparana Hikawai; Anania Te Kiora; Kingi Hoehoe; Toherou; Te Wetani Raihi; Renata Matuaiti; Rui Kai Kore; Karamana Te Hunga; Honi Pohutu; Waata Puihi; Karepa; Ruka Taihakona; Hitiri; Paora Hiku; Raharuhi Hanga; Honi Motu; Te Matenga Urumirua: Tikikuha; Ihakara Hourangi; Wi Te Rahui; Te Harawera Ria; Hamiura Te Hini; Te Harawira Tearere; Horomona Kahukura; Mira Matenga; Ramera Oneone; Wiremu Hukori; Rehoma Paku; Hamiora Ahaio; Te Ao; Te Rarima Rohe; Rawhira Whakahemo; Ropiha Te Huki; Tamihana Pakai; Renata Poutawa; Pakuku; Erueti Beattie; Whitoi; Tio Burton; Te Wi Wahamu; Tipene Apatir; Hone Tahamete; Wi Tiapo; Hirini Tipari; Rapaia; Karena; Wi Wiwiau; Wiremu Te Aurere; Hataraku Rangi; Pera Tataramoa; Paraone Nohowiri; Eru Karanga; Karaitiana Te Wiri; Te Hira Potakurua; Hohipa Te Rauri; Karaiteana Te Wiri; Te Hira Potakurua; Hohipa Te Rauri; Karepa Matenga; Ihaka Kawhika; Matiaha Puki; Taituha Wini; Mohi Kopeo; Rutene Te No; Ihaia Tawhakaiere

Tipuna: Haere Hoewaka; Matenga Tu Kareaho; Tamihana Taruki; Panapa Poutawa; Moka Taiapo; Kaiwhenua; Henare Kaihe; Pita Tauhou; Tamati Matangihia; Tiopera Te Hunga; Utukie One; Paora Rakaio; Hoani Pukepuke; Paramana Nutu; Ihaka Maihi; Rihimona Manuwhiri; Ihaka Whaanga; Honotana Te Hau; Pirihi Pata; Maihi Wakatoko; Ahipene Hikenga; Neera; Panuta; Tepine Te Puia; Maraki Kohia; Patara Taorua; Paerimu; Takuira; Te Amo; Ngohingohi; Henu Te Honotapu; Hopimana Tunupaura; Erua Kohikohi; Te Ota; Hotene Te Ariki; Hami Te Kuru; Papi; Rutene Takakuenga; heremaia Wakatoko; Pakeha; Hore Kaihoti; Koti Toromata; Ramera Korau; Wirimiata; Te Retui Hemakoe; Hania Tokateitahi; Hamuera Te Were; Iria Taepa; Iriapa Heihei; Tamihana Ruatahi; Rawaera Moko; Pani Hook; Epeniha Taura; Wi Tiki; Maihi Kaimoana; Ahitere Kaingaatua; Hamiroa Aomaori; Wi Rukai; Kerihi Wahapamia; Mihaere Karari; Te Wharehira;Tiopira Topehi; Meiha Mahu; Hone Witi; Warunu Hukeri; Hunia Tutatahi; Heremaia (Mohia); Hikieora; Kapene; Kerei Te Otatu; Wi Warena; Manihera; Karauna Pono; Ratana; Te Peri; Kari Kari; Apirana Te Ruke; Piripi Herehere; Hare Pora Kereke; Mokena Paratai; Hopi Ana; Paora Puhitahi; Hepi; Te Wata Taunoa; Te ? Ruihi; Ropitini Nito; Paora Rakana; Pirihi Koara; Ihimaera; Iraia Whanoiti; Warihi Hinetiru; Henare Wheao; Hita Kutiha; Te Koari; Hori Tapine; Tekoteko; Wirehana; Tikore; Tiopira Tairua; Honeri; Wi Kuao; Parairei; Te Waka Turi; Te Waata Taiaroa; Raharuhi; Rupapera; Werata Hikotu; Tapu; Te Keha; Ahipere Tamaitumate; Urupire Hamanu; Petara Whakahonu; Te Orokore; Raiati Poutiwa; Te Watene Toromata; Ngoihi; Ropata Koiri; Kehoma Rimu; Hehi Warakihi; Hamuera Hatoti; Karauria Te Tuirori; Te Opera Kaukau; Maurera; Tiaki Kaenga; Manaina; Hamana Tiakiwai; Hori Pomana;

Horomona Turoa. They were part of a murderous contempt killing innocent natives who were protecting their homes, their livestock were killed, burning of their seasonal crops were destroyed and villages burnt to the ground the murderous colonialist and loyalist Maori began the process of genocide. Manu Smith stated woman escape by using labyrinth of deep water table trenches throughout the Pa ensuring the next generation survived. From the western side of the lake one could observe the burning Pa. It was the decision of the chief to evacuate their homes by placing their children and woman into the many canoe to cross the lake. The colonialist troops and kupapa maori could not follow. Some of the elders remained to die at their pa and make a last stand which ensured their uri had space between themselves and the troops, the canoes crossed the lake and were out of reach of the invaders. The old people knew their future was secured within the minds and spirit that their uri had retained their history and importantly their spiritual link, (Te wairua o te haa) to the whenua. From TeKapu now known as Frasertown, TamaTeRangi country and into the Lake the colonialist forces leveled the native pa. Haenga father and mother belonged to a strong hauhau confederation. Haenga mothers people never engaged in pre-european war between Ruapani-Kahungunu and Ruapani-TuhoeNgati Awa as their people were considered sacred and linked by whakapapa to both major tribal groups, often called tua rua meaning whanau who are both peoples. Haenga grandfather Nga RangaMataeo had started the peace settlement between Kahungunu and Tuhoe having whakapapa links to both tribes, peace was to be the driving force which was based on many marriages. Nga Rangi said me tatau pounamu kia kore ai e pakaru ake ake ake. Nga Rangi Mataeo inheriting the

sovereign authority from TeKapuamatotoro. Tapuwae had institutionalized the thought of unification of house of Tapuwae and TeMaaha, this is reflected in Whakapou whare where Ranagtira meet to discuss issues of the seasons. Tapuwae had instructed TeOTane to carry out major military expedition into the Te Kaha rohe, engaging war, (Te Whawhapo) with specific tribal groups, he promised TeOTane his nephew he and his brother TeMaha future was to be unified as one people by marriage. Nga Rangi Mataeo holding the mantel of the royal household of TeKapuamatotoru in which his grandson Haenga was born into, thus inherited such traditions and customs. Haenga often stayed at his parents pa located on Waikaremoana shores, mainly for seasonal food gathering and black pounamu. Haenga was taught the ancient knowledge of whaikorero, carving and painting. Haenga conversed in English and business trading practices ensured Maori became selfsufficient. Colonialist nepotism ensured colonialist maintained power. Haenga internal struggle with pakeha culture and his own peoples traditions at times had taken its toll on the young chief. Haenga was concerned that colonization processes were changing the whariki of the environment. He thought peace was the solution to his peoples predicament, but the British had already set a course predestination of British cultural assimilation practices. Local Government at time cooperated with Haenga at time for resources from the environment such as the taking of metal for road building. It wasnt long belong Haenga became in debt, borrowing money from the BNZ bank at times where questioned and challenge formally. British and loyalist maori had influenced his grandfather NgaRangiMataeo near the end of his life. Haenga was to succeed his grandfather mantel as holder of the royal

house of TeKapuamatotoru-teparereke-rekatanga-o-nga-rangatira at Hikawai Pa and Matiti Pa. Haenga established Te Poho O Tapuwae his home residents. Haenga own people meet to discuss land issues of the day revealing many had been left out of land due to the Native Maori land Court hearings. Haenga held his people together through the Hauhau-Te Ringatu faith. His people mandate for the young chief was held at Te Poho O Tapuwae, recognizing their leader name and authority Te Haenga Paretipua. Haengas people are named herein; Ahere Paku; Ahipene Te Hikanga; Ane Te Kore; Aperahama Maehe; Api Paku; Api Tamihama; Erueti Mete; Haeata Atamira; Haenga Paretipua; Hanita Atamira; Hani Hapuku; Haora Mete; Haora Nga Rangimataeo; Hapata Maraki; Hapi Tamihana; Harata Tiopira Hare maehe; Heipine Mutu; Hekera Ponga; Heneriata Paku; Heni Paku; Heni Tamihana; Haenga marriage to TitiPura daughter of the great tohunga called HaoraNgaRangiMataeo also a hauhau. From a natural state of the Maori world began to be turned into a state of chaos and changes to the environment they lived in, a socially engineered system forcing a new way of life based on monetary power. As a young person Haenga was treated by the people as a tohu a sign of significance spiritual leader and tohunga. As a child he was carried into the Mahia wars on the shoulders of a warrior. A British union jack was placed around Haenga symbolize peace between the Britsh-kupapa maori and native Maori. As soldiers were firing towards the warrior and young chieftain Haenga and the warrior both were untouched by bullets, a sign of sacred protection. The union jack flag had many bullet holes when it was unraveled by the people. Mahia land were confiscated by the Crown. This flag now held

by Ruataniwha Marae. Haenga a master carver, painter, minister of Hauhau and whakapapa, commercial businessman and celebrated chieftain. He headed his haapu O Te Kapuamatotoru. Haenga descends from NgaRangi Mataeo and (other chieftain) a powerful military chieftain. NgaRangiMataeo and others restored the authrotiy of the people ia marae ia marae katoa which was to become the Ngati Kahungunu tribal region. By military force and assisted by other chiefs who lines of descent were to be married into this important line. Haora father Nga Rangi Mataeo ka moe ia Riria Puharakeke of Ruataniwha Pa. Nga Rangi Mataeoa had three wives. Riria being the second wife. Haora ka moe ia Ripene Te Raru (Pura) became known as Ripene Haora. Their first child Titi Pura known as Neti Nga Rangi Mataeo. Titi ka moe ia Te Haenga Paretipua. Haora also had two male twins, (Te Mahanga). Haora Nga Rangi Mataeo lived in an elevated whata near Ruataniwha Pa. Haora had fierce piercing eyes, (Bernard Lawrence stated) he saw Haora in his whata looking down upon him. It was customary for Haora to spend time at Iwitea where he was feed by hand/ spoon by Rangatira whanau. Changes in attitudes of the people affected by Christian beliefs at that time caused tohunga like Haoras experiencing marginalization from society. Other tohunga were also affected, by keeping to ancient customs also brought absolute poverty. Hariata Haenga Paretipua daughter of Te Haenga retrun to Wairoa to find tohunga in starvation, as protocol and custom of feeding them were up held by them. Hariata under took this role of caring for the last significant tohunga until he had passed away 1938 Ruataniwha Pa. Haora is buried on the very top of the whale mountain called Takitaki.

For it is this mountain that denotes the rank of each whanau according to where they are buried. No one is to be above his head being the sacred house of the hinengaro. Hariata died in 1979.

Kahungunu-Ruapani & Tuhoe Wars: Ngati Kahungunu kupapa fought against Ruapani and Tuhoe who had association with other major tribal groups. Historically wars were fought due to historical issues. In the case of Ngati Ruapani Kahungunu entered the war with Tuhoe. However there were whanau of Ngati Awa and others who did not engage in war and were one with all tribes concerned, they were known as tuarua. Tuhoe and Ngati Awa plundered Tutira. TeTuakiaki a chief of NgatiKohatua O Kahungunu lived at a Pa in TeReinga. There the chief and others decided Tuhoe Ariki called TeMaitaranui should be killed, for the killing of Tiiwaewae and others.