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68-535: Rongomaraeroa is the marae of the Museum of New Zealand Te Papa Tongarewa and incorporates a contemporary wharenui (meeting house) Te Hono ki Hawaiki . It is located on the museum's 4th floor overlooking Wellington harbour , and was officially opened on 30 November 1997. The design, described as "postmodern", was overseen by Te Papa's inaugural kaihautu ( Māori leader), master carver Cliff Whiting . As "the only one of its kind expressly built for that purpose in

136-421: A Ngāti Porou chief who had invaded Heretaunga with the help of Ngāti Maru . After the arrival of Te Heuheu's war party, Tangiteruru abandoned the pā. However it was swiftly reoccupied by Te Pareihe , a young chief of Ngāti Te Whatuiāpiti. Te Heuheu laid siege to the pā but failed to capture it. After his brother was killed in a skirmish at nearby Waimarama, Te Heuheu abandoned his siege of Roto-a-Tara and raided

204-576: A war in the sixteenth of seventeenth centuries. Over time, some Ngāti Kahungunu hapū settled in the Wairarapa region, finding a relatively peaceful existence there until the arrival of European settlers. When Rākei-hikuroa departed for Heretaunga, Rakai-pāka and his sister Hinemanuhiri remained in the Gisborne area, but they were subsequently defeated in battle and migrated south to the northern Hawke's Bay , where his descendants settled at Nūhaka and became

272-518: A whakapapa link to a hapū of Ngāti Kahungunu are eligible to vote. The chairperson of the board of trustees usually represents the iwi in political affairs. In accordance with the constitution of Ngāti Kahungunu Iwi Inc, the board of trustees consists of ten tangata whenua representatives: The board employs a General Manager and staff, which oversees the operational affairs of the iwi organisation. General Managers have included Labour member of parliament Meka Whaitiri . An asset holding company

340-578: A Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki) in. Mangaia had a marae named Taputapuatea and an ariori (priest) house. In the remote southeastern corner of the Polynesian Triangle elements of the traditional Polynesian marae evolved into the Rapa Nui /Easter Island ahu and their iconic moai (statues). According to Salmond, marae are "portals between Po,

408-703: A challenge to Kahungunu, insulting his charismatic reputation and inviting him to prove himself worthy of her. Kahungunu accepted the challenge, murdered her husband and, after numerous trials, succeeded in obtaining Rongomaiwahine's consent to marry. The iwi Ngāti Kahungunu and Ngāti Rongomaiwahine both descend from this marriage. The eldest son of Kahungunu and Rongomaiwahine was named Kahukura-nui . His children included two sons, Rākei-hikuroa and Rakai-pāka . Rākei-hikuroa wanted his favourite son Tū-purupuru to be pre-eminent chief over Ngāti Kahungunu. The twin sons of his nephew Kahutapere seemed to threaten this plan, so they were murdered. Kahutapere defeated Rakei-hikuroa at

476-719: A chief from Ngāpuhi who had settled on the Māhia Peninsula . Together, their forces retook Te Roto-a-Tara pā from Ngāi Te Upokoiri, who had occupied the fortress island after Te Pareihe escaped to Pōrangahau. But when news reached the alliance that a huge coalition of Waikato and Tuwharetoa warriors were amassing to attack Heretaunga, Te Wera agreed to protect Te Pareihe and the Ngāti Kahungunu at his fortress settlement in Māhia. Hence, in late 1823, Te Pareihe led an exodus of Ngāti Kahungunu refugees from Heretaunga to Māhia, setting off from

544-530: A crushing victory over Te Whānau-ā-Apanui at the Battle of Whāwhāpō. After this, Ngāti Kahungunu's position in the northern Hawkes' Bay was secure. Later Te Kahu-o-te-rangi attempted to kill Te-O-Tane, but failed and they eventually reconciled. In 1807, the Musket Wars broke out as chiefs from the northern Ngāpuhi , now equipped with firearms, launched attacks on weaker tribes to the south. The ongoing conflict reached

612-468: A double garage, and some being larger than a typical town hall. A marae is a meeting place registered as a reserve under the Te Ture Whenua Māori Act 1993 (The Māori Land Act). Each marae has a group of trustees who are responsible for the operations of the marae . The Act governs the regulation of marae as reservations and sets out the responsibilities of the trustees in relation to

680-587: A hapu basis. Because of this, Ngāti Kahungunu has seven separate entities that have (or are in the process of) received their Treaty settlements to govern for their respective affiliate hapu and whanau. This is contrary to a centralised iwi entity that has more power than its hapu/hapu collectives. Radio Kahungunu is the official station of Ngāti Kahungunu. It began as Tairawhiti Polytechnic training station Te Toa Takitini 2XY, making two short-term broadcasts on 1431 AM in December 1988, and October and November 1989. It

748-706: A museum", this marae is "arguably the most prominent embodiment of [Te Papa's] commitment to biculturalism ". In October 2020, the Government committed $ 887,291 from the Provincial Growth Fund to upgrade the marae and 4 others in the Central Hawke's Bay area, creating 12 jobs. Rongomaraeroa is used for many events, not only as a museum exhibit – it was always intended to be a "'living marae' used for pōwhiri , functions, and tangi ". For example, in May 2017 and July 2018

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816-488: A number of Māori leaders responded by committing the support of their respective hapū and iwi . Alumni of the Young Māori Party , some of whom were now parliamentarians, were generally in favour of Māori enlistment and were involved in recruitment campaigns. Āpirana Ngata and Maui Pomare were the most aggressive proponents of Māori enlistment, and in Ngāti Kahungunu they received the support of Paraire Tomoana , who

884-667: A proficient strategist in the struggle for dominance of the region, displacing the Whatumamoa , Rangitāne , Ngāti Awa , and elements of the Ngāti Tara iwi, which lived in Petane, Te Whanganui-a-Orotu and Waiohiki. Within Taraia's lifetime, Heretaunga was brought under the control of his people, who became the first of the Ngāti Kahungunu in that area. The descendants of Rākei-hikuroa split into various hapū. Allegiances shifted, and Māori geopolitics in

952-457: A result there are many North Island hapū that trace their lineage directly back to Kahungunu. Many of his marriages were arranged for diplomatic purposes, uniting various iwi against their enemies, forming bonds and securing peace. At some point, Kahungunu arrived at Māhia Peninsula , where he pursued and married Rongomaiwahine , a woman from Nukutaurua who was a chief in her own right. She was famously beautiful, and according to legend had issued

1020-477: A strong resistance in the ensuing battle that Te Heuheu and Te Whatanui were thrown back in total defeat, with the loss of over 500 chiefs. Te Pareihe abandoned Te Roto-a-Tara after the battle and moved to Pōrangahau . Although he had beaten back a superior force at Te Roto-a-Tara, Te Pareihe knew that the defence of Heretaunga was unsustainable without the advantage of firearms. He and fellow Ngāti Kahungunu chief Tiakitai forged an alliance with Te Wera Hauraki ,

1088-569: A venue for the teaching of whaikōrero (oratory), Māori language and culture, and important ceremonies for distinguished guests of the university. Two detailed secondary-school marae are located in the Waikato at Te Awamutu College and Fairfield College . The latter was designed by a Māori architect with a detailed knowledge of carving and weaving ; its wharenui features an intricately carved revolving pou (pillar) as well as many other striking features. In addition to school activities, it

1156-485: Is just as important to them as their own homes. Some New Zealand churches also operate marae of their own, in which all of the functions of a traditional marae are carried out. Churches operating marae include the Anglican , Presbyterian , and Catholic churches. In recent years, it has become common for educational institutions, including primary and secondary schools, technical colleges, and universities, to build marae for

1224-817: Is organised into six geographical and administrative divisions: Wairoa , Te Whanganui-ā-Orotū , Heretaunga , Tamatea , Tāmaki-nui-a Rua and Wairarapa . It is the 4th largest iwi in New Zealand by population, with 82,239 people identifying as Ngāti Kahungunu in the 2018 census . Ngāti Kahungunu trace their origins to the Tākitimu waka, one of the Māori migration canoes which arrived on New Zealand's North Island around 1100–1200 AD, according to Ngāti Kahungunu traditions. According to local legend, Tākitimu and its crew were completely tapu . Its crew comprised men only: high chiefs, chiefs, tohunga and elite warriors. No cooked food

1292-482: Is said to have coined the name Ngāti Kahungunu in the next generation, shortly before he was killed in an attack led by Te Whānau-ā-Apanui. The west and east banks of the Wairoa were split between the brothers Tapuwae Poharutanga o Tukutuku and Te Maaha, who fought one another, but were subsequently re-joined through intermarriage. In the late eighteenth century, their children, led by Te Kahu-o-te-rangi and Te-O-Tane , won

1360-629: Is the oldest extant carved meeting house and is on long-term loan to Te Papa. It is displayed in the nearby exhibition of Māori culture Mana Whenua . Rongomaraeroa has a usable space of 350m² and can accommodate 250 people. Carvings for the wharenui were made by Whiting using the non-traditional material medium-density fibreboard (MDF) rather than rare native timber. This enabled the forming of unusual and elaborate three-dimensional shapes. Non-traditional colours as well as European, Asian, and Polynesian design references were incorporated in order to include all cultures of contemporary New Zealand. "It reflects

1428-458: Is used for weddings. As in pre-European times, marae continue to be the location of many ceremonial events, including birthdays, weddings, and anniversaries. The most important event located at marae is the tangihanga . Tangihanga are the means by which the dead are farewelled and the surviving family members supported in Māori society. As indicated by Ka'ai and Higgins, "the importance of

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1496-401: Is used primarily for communal meals, but other activities may be carried out there. Many of the words associated with marae in tropical Polynesia are retained in the Māori context. For example, the word paepae refers to the bench where the speakers sit; this means it retains its sacred and ceremonial associations. Marae vary in size, with some wharenui being a bit bigger than

1564-729: The British Commonwealth Occupation Force , before it was disbanded in January 1946. Wiremu Te Tau Huata was a well known officer from Ngāti Kahungunu, having served as the Māori Battalion 's military chaplain. By 1946 only a small percentage of land in the Ngāti Kahungunu region had been retained by Māori, and the traditional agrarian communities at the core of Māori society were beginning to break down as returned servicemen found employment and settled in urban areas, such as Wairoa , Napier , Hastings , and Masterton . By

1632-542: The New Zealand Parliament and was therefore dissolved in favour of local Māori Councils, which were established in 1900. At the outset of the 20th century, a new generation of Māori leaders were beginning to participate in the Ngāti Kahungunu political landscape. Te Aute College had opened in 1854 near Hastings , and in the 1880s and 1890s it was attended by Āpirana Ngata , Maui Pomare , Te Rangi Hīroa (Sir Peter Buck), and Paraire Tomoana . In 1897 they formed

1700-579: The Ngāti Kahungunu and Heretaunga Tamatea iwi along the South-Eastern coastline of New Zealand's North Island . 41°17′26.32″S 174°46′55.43″E  /  41.2906444°S 174.7820639°E  / -41.2906444; 174.7820639 Marae In some modern Polynesian societies, notably that of the Māori of New Zealand , the marae is still a vital part of everyday life. In tropical Polynesia, most marae were destroyed or abandoned with

1768-524: The Ngāti Rakaipaaka hapū. Four generations later, their chief Te Huki solidified the hapū's position throughout the region with a series of diplomatic marriages, a process referred to as "setting the net of Te Huki," but was killed by Te Whānau-ā-Apanui . Hinemanuhiri's son Tama-te-rangi took control of the Wairoa River valley from Ngāi Tauira and established Ngāi Tamaterangi . The chief Kotore

1836-689: The Wairoa District , containing the area south of the Wharerata Ranges at Poverty Bay , including the Wairoa River and the Mahia Peninsula . There are twenty-six hapū: Te Whanganui-a-Orotū covers the area roughly from the Mohaka River down to the Ngaruroro River (i.e. the northern part of Hastings District plus Napier ). There are fifteen hapū: Heretaunga is roughly equivalent to

1904-501: The 13th century, was built by Tangi'ia who brought the central stone with him from the ancient marae of the same name at Ra'iātea . Indeed, it seems that it was quite usual in ancient times to take a stone from this marae. The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding

1972-531: The Battle of Te Paepae o Rarotonga. After this, he led a migration of his families and followers from Nukutaurua on the Māhia Peninsula to Heretaunga, the region known today as Hawke's Bay. Accompanying Rākei-hikuroa from Māhia to Heretaunga was a son from one of his first marriage, Taraia . Not long after their arrival in Heretaunga, Taraia succeeded Rākei-hikuroa as the leader of their people, and he proved to be

2040-417: The Māori community was profoundly impacted when both plants closed; Whakatu in 1986 and Tomoana in 1994. The iwi contains a total of 86 hapū . For administrative purposes they can be divided into six taiwhenua (regions), from north to south: Wairoa, Te Whanganui-a-Orotū, Heretaunga, Tamatea, Tāmaki nui-ā-Rua, and Wairarapa. Several hapū are found in multiple taiwhenua . Wairoa is roughly equivalent to

2108-631: The Pacific Islands, and from the Chatham Islands and Stewart Island . The battalion fought in the Greek , North African and Italian campaigns , during which it earned a formidable reputation as an extremely effective fighting force. It was also the most decorated New Zealand battalion of the war. Following the end of hostilities, the battalion contributed a contingent of personnel to serve in Japan as part of

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2176-616: The South Island iwi of Ngāi Tahu takes its name. According to one account, Kahungunu was the great-grandson of Tamatea and was born in present-day Kaitaia . It has been widely recounted that Kahungunu travelled extensively through the North Island during his early adulthood, eventually settling on the East Coast of the North Island . He married several times during his travels, and as

2244-592: The Te Aute College Students' Association and became active participants in public life, often mediating between the Crown and hapū in matters of local land management. In 1909 the group was joined by James Carroll and became known as the Young Māori Party . Hukarere Girls’ College and St Joseph's Māori Girls' College were also established within the region. When the First World War broke out in 1914,

2312-412: The arrival of Christianity in the 19th century, and some have become attractions for tourists or archaeologists. Nevertheless, the place where these marae were built are still considered tapu (sacred) in most of these cultures. As is usual with Māori nouns, the same word serves as the singular and plural of marae . The word has been reconstructed by linguists to Eastern Oceanic *malaqe with

2380-480: The beach at Waimarama. Some chiefs, such as Kurupo Te Moananui, Te Hapuku , and Tiakitai, remained in Heretaunga, but most joined the exodus. By the late 1830s hostilities had ended and the Ngāti Kahungunu diaspora began returning to Heretaunga. In 1840 a number of Ngāti Kahungunu chiefs were signatories to the Treaty of Waitangi . The spread of European settlement eventually reached Ngāti Kahungunu territory, and led to

2448-399: The beneficiaries. Generally each marae has a charter which the trustees have negotiated with the beneficiaries of the marae . The charter details matters such as: The New Zealand Māori Arts and Crafts Institute Act 1963 was passed and the institute built to maintain the tradition of whakairo . The Institute is responsible for the building and restoration of over 40 marae around

2516-543: The board's effectiveness. As a result, a case was brought to the High Court of New Zealand , where the dysfunctionality of the board was given as evidence of the need for the court to intervene. The court placed Te Rūnanganui o Ngāti Kahungunu Incorporated into receivership, and placed it under the jurisdiction of the Māori Land Court . After the creation of a new constitution, the period of receivership ended and in 1996

2584-499: The building, Whiting nicknamed Rongomaraeroa "the marae in the sky". The name also helped to differentiate it as a marae belonging to the museum "with its own special Te Papa kawa [protocols]", and not to Te Āti Awa – the local iwi [tribe] of the Wellington area. Although initially controversial and charged with being a "reappropriation" of complex Māori practices and protocols "...to serve its reconciliatory, bicultural remit, often at

2652-401: The buildings and the ātea . This area is used for pōwhiri (welcome ceremonies) featuring oratory. Some iwi (tribes) and hapū (sub-tribes) do not allow women to perform oratory on their marae , though typically women perform a Karanga (call) . The wharenui is the locale for important meetings, sleepovers, and craft and other cultural activities. The wharekai (dining hall)

2720-402: The country. Most iwi, hapū, and even many small settlements have their own marae. An example of such a small settlement with its own marae is at Hongoeka Bay , Plimmerton , the home of the renowned writer Patricia Grace . Since the second half of the 20th century, Māori in urban areas have been establishing intertribal marae such as Maraeroa in eastern Porirua . For many Māori, the marae

2788-419: The dead ( tangihanga ), can be performed. Like the related institutions of old Polynesia, the marae is a wāhi tapu , a 'sacred place' which carries great cultural meaning. In Māori usage, the marae ātea (often shortened to marae ) is the open space in front of the wharenui (meeting house; literally "large building"). Generally the term marae is used to refer to the whole complex, including

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2856-586: The east coast when, in 1822, a Ngāti Tuwharetoa war party led by Mananui Te Heuheu Tukino II crossed into Ngāti Kahungunu territory. Armed with muskets, Te Heuheu had come to assist Ngāti Te Ūpokoiri in retaking their lost pā of Te Roto-a-Tara, a fortified island in Lake Roto-a-Tara near the present-day site of Te Aute in Heretaunga . The pā had historically been an important strategic asset of Ngāti Te Ūpokoiri, but it had recently been occupied by Tangiteruru,

2924-454: The expense of more contested issues such as Māori self-determination...", it is now widely accepted as a genuine marae, "by intention if not by inheritance". Rongomaraeroa is also available for hire from Te Papa for commercial and private events. Te Hono ki Hawaiki is not to be confused with the traditional wharenui of the Rongowhakaata iwi: Te Hau ki Tūranga . Dating from the 1840s, this

2992-483: The first, followed by Utu-ʻai-mahurau at Paea , Mahaiatea marae at Papara , Tarahoʻi marae at Pare - ʻArue , and Hitiaʻa marae on Hitiaa O Te Ra . In Tahiti , marae were dedicated to specific deities, and also connected with specific lineages said to have built them. During the 1994 restoration of Taputapuātea marae at Raʻiātea by archaeologists from the Tahiti Museum , human bones were discovered under some of

3060-424: The marae space without having to go through other exhibitions which was a design consideration to support pōwhiri. In Māori mythology, Te Hono ki Hawaiki refers to Hawaiki – the original home island of all Polynesians – while Rongomaraeroa is another name for Rongo , the god of kūmara and other cultivated food. Rongomaraeroa is also the name given to the marae belonging to several hapū [sub-tribes] of

3128-424: The marae was the site of ceremonies of repatriation of Māori and Moriori remains – including toi moko – from several European and American institutions. Rongomaraeroa is unique in its ability to serve as the location for such ceremonies as it is a "nationalised, pan- iwi marae". As traditional gathering spaces, marae are always located on the ground. However, given the situation of this one on an upper level of

3196-415: The meaning "open, cleared space used as meeting-place or ceremonial place". In Māori society, the marae is a place where the culture can be celebrated, where the Māori language can be spoken, where intertribal obligations can be met, where customs can be explored and debated, where family occasions such as birthdays can be held, and where important ceremonies, such as welcoming visitors or farewelling

3264-579: The nation's bicultural foundations while embracing everyone. It's innovative in its story-telling and its design...[Cliff] extended the boundaries of Māori art by using contemporary materials and resources" stated his successor Arapata Hakiwai in 2013. For example, the wharenui includes a triptych shrine featuring a Christian dove, "in order to come up with something that not only Māori could relate to but Europeans as well." Carvings in arches and pillars of Te Hono ki Hawaiki representing Māori myths and legends include: Guests can be ceremonially lead up to

3332-522: The organisation was renamed Ngāti Kahungunu Iwi Incorporated. The first election for the new board took place in March 1997. Ngahiwi Tomoana of Heretaunga and Toro Waka of Te Whanganui-ā-Orotū were elected chairman and deputy chairman respectively. While NKII is the mandated iwi organisation (MIO) in charge of iwi development and overseeing the fisheries settlement it received in 2004, Ngāti Kahungunu have settled their Treaty settlements of historical grievances on

3400-513: The outbreak of the Second World War in 1939, many men from Ngāti Kahungunu again enlisted and fought overseas, primarily with the 28th (Māori) Battalion . Soldiers from the Ngāti Kahungunu region were generally organised into 'D' Company of the battalion, along with men from Waikato , Maniapoto, Wellington and the South Island . Additionally, 'D' Company also consisted of some soldiers from

3468-613: The part of Hastings District south of the Ngaruroro River, including Hastings . There are twenty-seven hapū : Tamatea is roughly equivalent to Central Hawke's Bay District . There are eighteen hapū: Tāmaki nui-ā-Rua is roughly equivalent to Tararua District (i.e. the northern half of Wairarapa . It contains seven hapū: Wairarapa covers the rest of the Wairarapa, down to the Cook Strait . It contains twenty-five hapū: In 1988, Te Rūnanganui o Ngāti Kahungunu Incorporated

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3536-442: The pā at Waimarama instead. Following this, he returned to Ngāti Tuwharetoa to regroup and prepare for a second assault on Te Roto-a-Tara. Returning weeks later, Te Heuheu was joined by a Ngāti Raukawa war party led by Te Whatanui , and together they devised a plan to assault the island fortress. They constructed a causeway enabling them to make the crossing from the shore of the lake to Te Roto-a-Tara pā. Te Pareihe commanded such

3604-502: The rapid acquisition of Māori land by The Crown during the 1850s and 1860s. Chiefs from the Heretaunga area, such as Te Hapuku and Henare Tomoana lost significant areas of land in sales that have since been labelled "extortionate," and which later became matters of dispute and protest. The loss of land during this period led to the emergence of the Repudiation Movement, a coalition of Ngāti Kahungunu leaders who sought to halt

3672-586: The rapidity of land loss in the region, and to dispute past sales. In 1868 the Eastern Māori electorate was established in the New Zealand Parliament to provide parliamentary representation for Māori in the east of the North Island, an area encompassing Ngāti Kahungunu. The first representatives for the electorate were Ngāti Kahungunu chiefs Tareha Te Moananui (1868–1871), Karaitiana Takamoana (1871–1879), and Henare Tomoana (1879–1881). The effectiveness of Māori parliamentary representation during this period

3740-437: The region was largely played out as an internal struggle for dominance among the hapū of Ngāti Kahungunu, broken up by intermittent raids from Ngāti Porou and repeated attempts by Ngāti Raukawa to settle in Heretaunga.Initially, the descendants of Rākei-hikuroa were divided between Te Hika a Ruarauhanga, the descendants of his first wife, and Te Hika a Pāpāuma, the descendants of his second. After four generations, this conflict

3808-411: The stones of many of the ancient marae remain to this day. Some marae are in better shape than others, as vegetation grows fast on the islands. In Rarotonga, a few of the marae (Arai-te-Tonga, Vaerota, Taputapuātea) are still maintained, and are quickly tidied up before the investiture of a new ariki . Rarotongan tradition holds that Taputapuātea marae at Rarotonga, which archaeologists have dated to

3876-530: The structures. It is possible they were the remains of human sacrifices to the god ʻOro, revered in Tahiti. Ng%C4%81ti Kahungunu Ngāti Kahungunu is a Māori iwi located along the eastern coast of the North Island of New Zealand. The iwi is traditionally centred in the Hawke's Bay and Wairārapa regions. The Kahungunu iwi also comprises 86 hapū (sub-tribes) and 90 marae (meeting grounds). The tribe

3944-522: The tangihanga and its central place in marae custom is reflected in the fact that it takes precedence over any other gathering on the marae". In the Cook Islands , there are many historic marae ( tapu or sacred places ) that were used for religious ceremonies on the islands. Rarotonga and Aitutaki have some particularly impressive marae. Although many of the carved figures on the marae were either destroyed or confiscated by Christian missionaries ,

4012-511: The use of the students and for the teaching of Māori culture. These marae may also serve as a venue for the performance of official ceremonies relating to the school. The marae of the University of Auckland , for instance, is used for graduation ceremonies of the Māori Department, as well as welcoming ceremonies for new staff of the university as a whole. Its primary function is to serve as

4080-556: The words of E Pari Ra , a piece written for soldiers lost in battle. After the war this tune was adopted by the Royal New Zealand Navy as their official slow march. Other songs composed by Tomoana were Tahi nei taru kino , I runga o nga puke , Hoki hoki tonu mai , Hoea ra te waka nei , Pokarekare Ana , and the haka Tika tonu . The songs have since become treasured anthems of Ngāti Kahungunu, and in some cases were adopted by other iwi due to their wartime popularity. After

4148-520: The world of the gods and darkness, and the Ao, the everyday world of people and light, so that people could communicate with their ancestors ." Notable marae include Vai'otaha marae on Borabora , Mataʻireʻa marae on Huahine , and Taputapuātea marae , a UNESCO World Heritage site on Raʻiātea, considered to be one of the most sacred sites in Polynesia. ʻOro marae on Tahiti included Vaiʻotaha marae at Tautira ,

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4216-471: The year 1966, 70% of Māori men (throughout New Zealand in general) were now working in urban employment centres, particularly freezing works, sawmills, the transport industry (including road maintenance), the construction industry, and various types of factory work. In Hawke's Bay, thousands of Māori worked at the Whakatu and Tomoana freezing works sites, near Hastings. However the regional economy and well-being of

4284-407: Was also established in 2005 to manage the iwi's investment portfolio. The company's directors include former rugby player Taine Randell . When Te Rūnanganui o Ngāti Kahungunu Incorporated was established in 1988, its first chairperson was Pita Sharples . By 1994 a rapid succession of other chairpeople had led the organisation, while severe disharmony between board members was increasingly hampering

4352-451: Was eaten before or during the voyage. The captain of Tākitimu was Tamatea Arikinui . He left the waka at Tauranga in the Bay of Plenty or at Turanga, near modern-day Gisborne , travelling overland until he arrived at Ahuriri (now part of Napier ) in the Hawke's Bay Region . The waka Tākitimu itself continued its voyage to the South Island under a new captain, Tahu Pōtiki , from whom

4420-430: Was established as a centralised organisation responsible for iwi development, but it went into receivership in 1994. The organisation re-emerged with a new constitution in 1996 under the name Ngāti Kahungunu Iwi Incorporated (NKII). An election was held in 1997, resulting in the establishment of an elected board of trustees and a new mandate to govern iwi development. Elections are held every three years, and all adults with

4488-738: Was hampered by a lack of fluent English on the part of the elected Māori representatives, and by a lack of confidence in the European parliamentary system itself, which was seen as incapable of protecting Māori interests. As a result, the Kotahitanga movement emerged in the 1890s to advocate for the establishment of an independent Māori parliament. It convened parliamentary style meetings at Pāpāwai Marae in Wairārapa and at Waipatu in Heretaunga , where key issues of importance for Māori were debated. However, by 1902 Te Kotahitanga had failed to gain recognition from

4556-454: Was resolved, when Te Whatuiāpiti of Pāpāuma married Te Huhuti , of Ruarauhanga. Their courtship is considered to be one of the great romances of Māori tradition. Subsequently, a new conflict arose between his descendants, Ngāti Te Whatuiāpiti , and the descendants of Taraia, Ngāti Te Ūpokoiri . Ngāti Te Whatuiāpiti settled in the Kaimanawa ranges , but were driven out by Ngāti Tūwharetoa in

4624-640: Was the son of the chief Henare Tomoana . Tomoana worked with Ngata to drive Māori recruitment campaigns both within Ngāti Kahungunu and throughout other areas of the North Island. Many men from Ngāti Kahungunu were among the Māori who enlisted for war. They were organised into the New Zealand (Māori) Pioneer Battalion . The battalion participated in the Gallipoli campaign in 1915 and the Western Front between 1916 and 1918. In January 1918 Paraire Tomoana published

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