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42-571: Ngāpuhi (or Ngā Puhi ) is a Māori iwi associated with the Northland regions of New Zealand centred in the Hokianga , the Bay of Islands , and Whangārei . According to the 2018 New Zealand census , the estimated population of Ngāpuhi is 165,201. This compares to 125,601 in 2001 , 102,981 in 2006 , and 122,214 in 2013 . It is formed from 150 hapū or subtribes, with 55 marae . Despite such diversity,

84-682: A Ngāpuhi chief, was baptised. Ruatara and Hongi Hika themselves welcomed the missionaries' presence, but did not convert. Hōne Heke attended the CMS mission school at Kerikeri and Heke and his wife Ono, were baptised in 1835. By the early 19th century, the Bay of Islands had become a prominent shipping port in New Zealand. Through increased trade with Europeans, initiated by Ruatara , Ngāpuhi gained greater access to European weapons, including muskets . Armed with European firearms, Ngāpuhi, led by Hongi Hika , launched

126-399: A Treaty of Waitangi claim. This group of radio stations formed various networks, becoming Te Whakaruruhau o Nga Reo Irirangi Māori . Rawiri Taiwhanga Before his baptism, he was known as Karaitiana Taiwhanga. On 7 February 1830 he was baptised, and took the name Rawiri Taiwhanga. He was the first high-ranking Māori to be converted to Christianity. This gave the missionary work of

168-459: 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

210-414: 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

252-472: A greater abundance of trade goods and protection from Ngāpuhi, their traditional foe." The flagstaff that now stands at Kororareka was erected in January 1858 at the direction of Kawiti's son Maihi Paraone Kawiti , as a signal to Governor Thomas Gore Browne , that Maihi did not follow his father's path. In a symbolic act , the 400 Ngāpuhi warriors involved in preparing and erecting the flagpole were selected from

294-724: 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

336-449: 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

378-438: 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

420-721: A series of expansionist campaigns, with resounding slaughters across Northland and in the Waikato and Bay of Plenty. On 28 October 1835, various Northland chiefs, primarily from the Ngāpuhi tribe, met at Waitangi with British resident James Busby and signed the Declaration of the Independence of New Zealand , proclaiming the United Tribes of New Zealand . In 1836, the Crown received and recognized

462-480: 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

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504-626: Is Rāhiri , the son of Tauramoko and Te Hauangiangi. Tauramoko was a descendant of Kupe , from Matawhaorua , and Nukutawhiti, of the Ngātokimatawhaorua canoe. Te Hauangiangi was the daughter of Puhi, who captained the Mataatua canoe northwards from the Bay of Plenty . Rāhiri was born at Whiria pā, near Opononi in the Hokianga . The early tribes led by Rāhiri's descendants lived in the Hokianga , Kaikohe , and Pouerua areas. Through intermarriage with other iwi and expansionist land migration,

546-555: The Church Missionary Society , founded the first mission station in Oihi Bay (a small cove in the north-east of Rangihoua Bay ) in the Bay of Islands in 1814 and over the next decades established farms and schools in the area. In 1823 Rev. Henry Williams and his wife Marianne established a mission station at Paihia on land owned by Ana Hamu , the wife of Te Koki. In 1826, Henry's brother William and his wife Jane joined

588-728: 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,

630-496: 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 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

672-578: The "rebel" forces of Kawiti and Heke – that is, Ngāpuhi from the hapū of Tāmati Wāka Nene (who had fought as allies of the British forces during the Flagstaff War), observed, but did not participate in the erection of the fifth flagpole. The restoration of the flagpole by Maihi Paraone Kawiti was a voluntary act on the part of the Ngāpuhi that had cut it down on 11 March 1845, and they would not allow any other to render any assistance in this work. The erection of

714-511: The CMS mission at Paihia . Marianne and Jane Williams established schools for the Ngāpuhi. William Williams led the CMS missionaries in the translation of the Bible and other Christian literature; with the first chapters of the Māori Bible being printed at Paihia by William Colenso in 1827. The missionaries did not succeed in converting a single Māori until 1830 when Rawiri Taiwhanga (1818–1874),

756-563: The Ngāpuhi, in the years after the Flagstaff War over 2,000 km of Ngāpuhi land was alienated from Māori control. As part of Maihi Paraone Kawiti's erection of the fifth flagpole at Kororareka, he offered the Governor all the lands between Karetu and Moerewa to north of Waiomio and as far south as the Ruapekapeka Pa. Tawai Kawiti described this offer of land as being "a whariki" (or mat) for

798-474: The Rev. Samuel Marsden to set up the first ever Christian mission in New Zealand on Ngāpuhi land. The presence of these influential Pākehā secured Ruatara's access to European plants, technology and knowledge, which he distributed to other Māori, thus increasing his mana . After the death of Ruatara, his uncle Hongi Hika became protector of the mission. Thomas Kendall , John King, and William Hall, missionaries of

840-548: The Treaty of Waitangi 1840. Many of the arguments used were outlined in Paul Moon 's 2002 book Te Ara Ki Te Tiriti: The Path to the Treaty of Waitangi , which argued that not only did the Māori signatories have no intention of transferring sovereignty, but that at the time the British government and James Busby did not wish to acquire it and that the developments and justifications leading to

882-820: The United Tribes' independence under King William IV . By 1839, 52 chiefs from around Northland and central North Island had signed the Declaration, including most Ngāpuhi chiefs and Pōtatau Te Wherowhero , ariki of the Tainui tribes of the Waikato (iwi) . In 1840, the Ngāpuhi chiefs were all signatories to the Treaty of Waitangi . However, from 1845 to 1846, Ngāpuhi fought against the British Crown over treaty disputes and European encroachment and interference. The Māori forces were led by Te Ruki Kawiti and Hōne Heke , who instigated

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924-556: The bones" — literally to 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

966-532: The colonial administrators were obliged to take account of opinions of the Ngāpuhi before taking action in the Hokianga and Bay of Islands. The Waitangi Tribunal in The Te Roroa Report 1992 (Wai 38) stated that "[a]fter the war in the north, government policy was to place a buffer zone of European settlement between Ngāpuhi and Auckland. This matched Ngati Whatua 's desire to have more settlers and townships,

1008-459: The descendants of Rāhiri formed tribes across the Northland peninsula. These actions also fostered ties with neighbouring iwi. Auha and Whakaaria, for example, led expansion eastward from Kaikohe and Pouērua into the Bay of Islands area, overrunning and often intermarrying with Ngāi Tāhuhu, Ngāti Manaia, Te Wahineiti and Ngāti Miru. These tribes in the east were the first to use the name Ngāpuhi . As

1050-434: The eastern and western groups merged, the name came to describe all the tribes settled in the Hokianga and Bay of Islands. In the late 1700s and early 1800s, the Ngāpuhi tribes pushed further east through the southern Bay of Islands to the open coast, absorbing tribes such as Ngāti Manu, Te Kapotai, Te Uri o Rata, Ngare Raumati, and Ngātiwai. Ruatara was chief of the Ngāpuhi from 1812 to his death in 1815. In 1814, he invited

1092-458: The fifth flagstaff at Kororareka by the Ngāpuhi warriors who had conducted the Flagstaff War, and not by government decree, indicates the colonial government did not want to risk any further confrontation with the Ngāpuhi. The continuing symbolism of the fifth flagpole at Kororareka is that it exists because of the goodwill of the Ngāpuhi. Notwithstanding the achievements of Te Ruki Kawiti and Hōne Heke in pushing back colonial government control over

1134-642: The findings in the stage 1 report were considered in the Te Raki stage 2 inquiry, with the Tribunal hearings considering issues including the immediate aftermath of the Treaty of Waitangi, the Flagstaff War and Crown pre-emption (the right of the Crown to acquire Māori land that is addressed in the treaty). Tautoko FM broadcasts to the people of Ngāpuhi-nui-tonu, and began operating on 28 November 1988. It broadcasts on 99.5 FM in Mangamuka . The Tautoko FM building burnt to

1176-493: The flag to repose on. The offer was accepted but was paid for at half the land's value. Amidst cultural and economic decline, the twentieth century saw a steady migration of Ngāpuhi Māori from Northland into other regions of the North Island, mainly Auckland, Waikato and the Bay of Plenty. In part, this has seen the organisation of Ngāpuhi into large geographic and urban divisions. Kia tū tika ai te whare tapu o Ngāpuhi. (May

1218-401: The ground on 18 May 2015, cutting power to the small Mangamuka community. Most Ngāpuhi, 49.6%, identify as being irreligious, according to data from Te Whata iwi estimates, based on 2018 Census data. 42.2% of Ngāpuhi specify a religious affiliation, larger than the 38.1% of Māori as a whole who specify religious affiliation. Iwi Iwi ( Māori pronunciation: [ˈiwi] ) are

1260-506: 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

1302-714: 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 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

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1344-490: The people of Ngāpuhi maintain their shared history and self-identity. Te Rūnanga ā Iwi o Ngāpuhi , based in Kaikohe , administers the iwi. The Rūnanga acts on behalf of the iwi in consultations with the New Zealand government. It also ensures the equitable distribution of benefits from the 1992 fisheries settlement with the government, and undertakes resource management and education initiatives. The founding ancestor of Ngāpuhi

1386-417: The present state were later developments. A common Ngāpuhi interpretation of the Declaration of the United Tribes is that the British government was simply recognizing Māori independence and putting the world on check, merely re-asserting sovereignty that had existed from "time immemorial". The Te Paparahi o Te Raki stage 1 inquiry hearings phase was intended to reach conclusions as to the meaning and effect of

1428-576: The sacred house of Ngāpuhi always stand firm.) The whārenui of Ōkorihi marae burned down in 2003. In 2010, the Waitangi Tribunal began hearings into the Ngāpuhi's claim that sovereignty was not given up in their signing of the Treaty of Waitangi. The Tribunal, in Te Paparahi o te Raki inquiry (Wai 1040), considered the Māori and Crown understandings of He Whakaputanga o te Rangatiratanga / The Declaration of Independence 1835 and Te Tiriti o Waitangi /

1470-483: 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

1512-408: 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,

1554-598: The treaty for the Crown and Te Raki Māori in 1840. Hearings began in May 2010 and on 14 November 2014, the Te Raki stage 1 report handover took place at Te Tii Marae, Waitangi . The key conclusion of the stage 1 report was that the treaty signatories did not cede sovereignty in February 1840. "That is, they did not cede authority to make and enforce law over their people or their territories." The rangatira did, however, agree "to share power and authority with Britain". The consequences of

1596-591: 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 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

1638-465: The war was widely lauded as a British victory, it is clear that the outcome was somewhat more complex, even contentious. The flagstaff which had proved so controversial was not re-erected by the colonial government. Whilst the Bay of Islands and Hokianga was still nominally under British influence, the fact that the Government's flag was not re-erected was symbolically very significant. Such significance

1680-476: The war when he chopped down the flagpole at Kororāreka to commence what is sometimes called the Flagstaff War . The British did not fight alone but had Ngāpuhi allies; Tāmati Wāka Nene had given the government assurances of the good behaviour of the Ngāpuhi and he felt that Hōne Heke had betrayed his trust in instigating the Flagstaff War. The outcome of the Flagstaff War is a matter of some debate. Although

1722-484: The word rohe to describe the territory or boundaries of iwi. In modern-day New Zealand , iwi can exercise significant political power in 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

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1764-415: Was not lost on Henry Williams , who, writing to E. G. Marsh on 28 May 1846, stated that "the flag-staff in the Bay is still prostrate, and the natives here rule. These are humiliating facts to the proud Englishman, many of whom thought they could govern by a mere name." The legacy of Kawiti's rebellion during the Flagstaff War was that during the time of Governor Grey and Governor Thomas Gore Browne ,

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