35-491: Ngāti Mutunga is a Māori iwi (tribe) of New Zealand , whose original tribal lands were in north Taranaki . They migrated from Taranaki, first to Wellington (with Ngāti Toa and other Taranaki Hāpu ), and then to the Chatham Islands (along with Ngāti Tama ) in the 1830s. The rohe of the iwi include Wharekauri (Chatham Island), Te Whanga Lagoon and Waitangi on Chatham Island , and Pitt Island , also part of
70-600: A hui (consultation) to debate what to do about the Taranaki Māori invaders, the Moriori decided to implement a policy of non-aggression. Moriori had forgone the killing of people in the centuries leading up to the arrival of the Māori, instead settling quarrels up to 'first blood'. This cultural practice is known as 'Nunuku's Law'. The development of this pragmatic dispute settlement process left Moriori wholly unprepared to deal with
105-582: A Treaty of Waitangi claim. This group of radio stations formed various networks, becoming Te Whakaruruhau o Nga Reo Irirangi Māori . Ng%C4%81ti Maniapoto Ngāti Maniapoto is an iwi (tribe) based in the Waikato-Waitomo region of New Zealand's North Island . It is part of the Tainui confederation, the members of which trace their whakapapa (genealogy) back to people who arrived in New Zealand on
140-459: 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
175-414: 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
210-724: 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
245-449: 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
280-438: 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
315-480: 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
350-414: Is claimed that this was paid irregularly during the 1930s economic depression. In 2005–06 a Deed of Settlement to settle outstanding Treaty of Waitangi issues was signed by Ngāti Mutunga after being endorsed by 95% of those Ngāti Mutunga eligible to vote. This settlement awarded $ 14.9 million and 10 areas of land of cultural significance to Ngāti Mutunga. On 25 November 2022, Ngāti Mutunga o Wharekauri and
385-606: The King Country . This whare was given to Ngāti Maniapoto by Te Kooti , a Rongowhakaata guerilla fighter who lived in the region for the period while on the run from colonial forces which undertook searches for him during the New Zealand Wars . Of equal significance but less publicly known is Tiroa Pā where the last Io whare wānanga (traditional study centre) was held in a specially crafted whare called Te Whetu Marama o Hinawa at Te Miringa Te Kakara. The other whare wānanga
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#1732858581337420-545: The Musket Wars after a series of longstanding intertribal wars stretching back to at least 1807. Ngāti Mutunga in turn joined with Ngāti Toa and the smaller Ngāti Tama tribe to invade the Wellington region. Here they fought with and defeated the Ngāti Ira iwi, took over their land and extinguished their independent existence. The northern Taranaki land was under the mana of the great Waikato chief Te Wherowhero until sold to
455-728: 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,
490-519: The waka (canoe) Tainui . The 2018 New Zealand census reports show an estimated population of 45,930 people who affiliated with Maniapoto , making it the 9th most-populous iwi in New Zealand. Ngāti Maniapoto trace their lineage to their eponymous ancestor Maniapoto , an 11th generation descendant of the people who arrived on the Tainui waka and settled at the Kawhia Harbour . His father Rereahu led
525-552: The Chatham Islands on the ship Lord Rodney . They had originally planned to settle either Samoa or the Norfolk Islands but in a meeting at Wellington in 1835 decided to settle the Chatham Islands due to their proximity. The incoming Māori were received and initially cared for by the local Moriori . When it became clear that the visitors intended to stay, the Moriori withdrew to their marae at te Awapatiki. There, after holding
560-613: The Chatham Islands. The principal marae are at Urenui in Taranaki, and on the Chatham Islands. The eponymous ancestor Mutunga, from whom Ngāti Mutunga claims its lineage, is a grandfather of Toa-rangatira , the eponymous ancestor of the Ngāti Toa tribe. “Mai Titoki ki Te Rau o Te Huia” saying, mentions their northern boundary with Ngāti Tama (Titoki), and southern boundary with Te Āti Awa (Te Rau o Te Huia). The original tribal lands in north Taranaki were invaded by Waikato tribes during
595-594: The Crown's decision to purchase land from Māori. This led to at least 23 Ngāti Mutunga taking part in the Parihaka occupation of disputed land and their subsequent arrest. In 1865 Ngāti Mutunga land was confiscated under the New Zealand Settlements Act 1863 . However provision was made for Ngāti Mutunga people who had not rebelled by the returning of 9,000 acres of land and later in 1870 a further 15,000 acres. The land
630-486: The Maniapoto fighting chief Rewi Maniapoto , against the express wishes of the Māori king), was allowed to go to the river mouth for seafood. Te Kooti tried to form an alliance with a local hapū to drive out the prospectors and their Ngāti Mutunga guardians. During the conflict in Taranaki over land in the 1860s and subsequently, Ngāti Mutunga left en masse from the Chatham Islands, joined with other iwi in rebelling against
665-566: The New Zealand Government/Crown signed an "agreement in principle" for settlement of historical Treaty of Waitangi claims. The Crown acknowledged that it had failed to consult the iwi/tribe during its annexation of the Chathams Islands in 1842. The "agreement in principle" includes a financial redress of NZ$ 13 million, the option to transfer culturally significant lands to the iwi as "cultural redress," and shared redress between
700-453: The Ngāti Tama and Ngāti Mutunga settlers who came from a significantly different and more aggressive culture. Ngāti Mutunga in turn saw the meeting as a precursor to warfare on the part of Moriori and responded. Ngāti Mutunga attacked and in the ensuing action massacred over 260 Moriori . A Moriori survivor recalled: "[The Māori] commenced to kill us like sheep... [We] were terrified, fled to
735-619: The Tainui expansion to the interior of the Waikato region, and Maniapoto settled in the southern Waikato area. Maniapoto's older brother Te Ihinga-a-rangi settled at Maungatautari , forming the Ngāti Hauā and Ngāti Korokī Kahukura iwi. There are many marae (area in front of a wharenui) in the Ngāti Maniapoto area, one of the notable ones being Te Tokanga Nui A Noho at Te Kuiti (the narrowing) in
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#1732858581337770-530: 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
805-419: The bush, concealed ourselves in holes underground, and in any place to escape our enemies. It was of no avail; we were discovered and killed — men, women and children — indiscriminately." A Māori chief, Te Rakatau Katihe, said: "We took possession ... in accordance with our custom, and we caught all the people. Not one escaped. Some ran away from us, these we killed; and others also we killed — but what of that? It
840-467: 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
875-471: The government. Ngāti Mutunga lived an uneasy existence in the modern Wellington region where they were threatened by tensions between Ngāti Toa and Ngāti Raukawa . In Te Whanganui a Tara (Wellington) they felt less than secure. They burnt the bones of their ancestors and gifted their land to Te Atiawa and Ngāti Tama . In November 1835 about 900 people of the Ngāti Mutunga and Ngāti Tama tribes migrated to
910-506: 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
945-549: The iwi and Moriori. 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 is both singular and plural in the Māori language, and is typically pluralised as such in English. Iwi groups trace their ancestry to
980-600: 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
1015-437: 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
1050-399: 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
1085-483: 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
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1120-408: 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,
1155-635: Was in accordance with our custom." Despite the Chatham Islands being made part of New Zealand in 1842, Māori kept Moriori slaves until 1863. In the mid-1870s Ngāti Mutunga in Taranaki allowed gold prospectors to search the Mokau River valley for signs of gold. The Mokau River formed the boundary between this iwi and the Ngāti Maniapoto rohe , which was in a struggle with the Māori king (who claimed mana over Rohe Potae). Te Kooti (who had been given sanctuary by
1190-565: Was near present-day Piopio and was called Kahuwera. It stood on the hill of the same name and commanded a panoramic view of the Mokau River valley across the Maraetaua block. Ngāti Te Kanawa is an iwi based in Taumarunui and one of the forty main hapū of the Ngāti Maniapoto confederation, which came into existence around 1860. They trace their whakapapa to the tupuna (ancestor) Te Kanawa , who
1225-506: Was returned to individuals. The later land was mainly inland and most was sold. It is unknown how many Ngāti Mutunga existed in the rohe as many had taken part in the invasion of the Chatham Islands. Based on the present Ngāti Mutunga population of 2,000 (c. 2007) it was possibly about 200. In 1926–27 the Sim Commission investigated various Taranaki claims and resolved that wrong had been done and awarded 5000 pounds per annum to be paid. It
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