51-560: Te Kawerau ā Maki , Te Kawerau a Maki , or Te Kawerau-a-Maki is a Māori iwi (tribe) of the Auckland Region of New Zealand . Predominantly based in West Auckland (Hikurangi also known as Waitākere), it had 251 registered adult members as of June 2017. The iwi holds land for a new marae and papakāinga at Te Henga (Bethells Beach) that was returned in 2018; and land for a secondary marae at Te Onekiritea (Hobsonville Point) that
102-514: A 40-year period, the death toll of the Musket Wars was absolutely unprecedented. Historian Michael King suggested the term "holocaust" could be applied to the period; another historian, Angela Ballara , has questioned the validity of the term "musket wars", suggesting the conflict was no more than a continuation of Māori tikanga (custom), but more destructive because of the widespread use of firearms. The wars have been described as an example of
153-521: A Deed of Settlement was signed between Te Kawerau ā Maki and the Crown following years of negotiations led by Hariata Ewe and Te Warena Taua. In September 2015 the Te Kawerau ā Maki Claims Settlement Act was passed into legislation. This Deed and its corresponding Act records the acknowledgements and apology given by the Crown to Te Kawerau ā Maki and gives effect to provisions of the deed of settlement that settles
204-561: A Treaty of Waitangi claim. This group of radio stations formed various networks, becoming Te Whakaruruhau o Nga Reo Irirangi Māori . Musket Wars The Musket Wars were a series of as many as 3,000 battles and raids fought throughout New Zealand (including the Chatham Islands ) among Māori between 1806 and 1845, after Māori first obtained muskets and then engaged in an intertribal arms race in order to gain territory or seek revenge for past defeats. The battles resulted in
255-459: 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
306-414: 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
357-724: 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
408-452: A key staple with better food-value for weight than kūmara (sweet-potato), and easier cultivation and storage. Unlike the kūmara with their associated ritual requirements, potatoes were tillable by slaves and women and this freed up men to go to war. Belich saw this as a logistical revolution, with potatoes effectively fueling the long-range taua that made the musket wars different from any fighting that had come before. Slaves captured in
459-674: A major military victory over Ngāti Whātua at Kaipara north of Auckland, then pursued survivors into Waikato territory to gain revenge for Ngāpuhi's 1807 defeat. Ngāpuhi chiefs Pōmare and Te Wera Hauraki also led attacks on the East Coast, and in Hawke's Bay and the Bay of Plenty. Ngāpuhi's involvement in the musket wars began to recede in the early 1830s. Waikato tribes expelled Ngāti Toa chief Te Rauparaha from Kāwhia in 1821, defeated Ngāti Kahungunu at Napier in 1824 and invaded Taranaki in 1826, forcing
510-609: A number of tribal groups to migrate south. Waikato launched another major incursion into Taranaki in 1831–32. Te Rauparaha, meanwhile, had moved first to Taranaki and then to the Kāpiti coast and Kapiti Island , which Ngāti Toa chief Te Pēhi Kupe captured from the Muaupoko people. About 1827 Te Rauparaha began leading raids into the north of the South Island; by 1830 he had expanded his territory to include Kaikōura and Akaroa and much of
561-449: 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
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#1732859521942612-438: 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
663-480: 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
714-514: The Auckland isthmus and to the south from Māngere Mountain to Manurewa . Maki initially took up residence among his kin at Manurewa ( Te Manurewa o Tamapahore ) and Rarotonga / Mount Smart . Maki then lived for a while near Waimauku at the invitation of a chief of the district. While there Maki was insulted in an incident called Te Kawe Rau a Maki , meaning "the carrying strap of Maki". In response he and his warriors fought several battles against
765-532: The Bay of Plenty , where local Māori were still relying on traditional weapons of wood and stone. In the following years he launched equally successful raids on iwi in Auckland , Thames , Waikato and Lake Rotorua , taking large numbers of his enemies as slaves, who were put to work cultivating and dressing flax to trade with Europeans for more muskets. His success prompted other iwi to procure firearms in order to mount effective methods of defence and deterrence and
816-582: The Moriori people and enslaved the survivors, before sparking war among themselves. The final conflict of the Musket Wars occurred in 1845. A Ngāti Tūwharetoa war party was stopped en route to an attack on the Ngā Rauru Te Ihupuku Pā in South Taranaki by British and church officials. The Anglican Bishop of New Zealand and a Major managed to talk both sides out of fighting. Ngāti Tūwharetoa fired
867-728: 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,
918-544: The Upper Waitematā Harbour . In the early 1700s the paramount chief of Te Kawerau ā Maki was Te Au o Te Whenua ("the current of the land") who was a great provider for his people and was gifted his name following a process of peacemaking with the neighbouring Te Taou . His wife was Rangihina of the Te Kawerau hapū Ngāti Poataniwha who held the lands of the Upper Waitematā Harbour. The Waitākere Ranges and
969-540: The Wairau Affray in 1843 and Flagstaff War in 1845) a continuation of the Musket Wars. The increased use of muskets in intertribal warfare led to changes in the design of pā fortifications, which later benefited Māori when engaged in battles with colonial forces during the New Zealand Wars. Ngāpuhi chief Hongi Hika in 1818 used newly acquired muskets to launch devastating raids from his Northland base into
1020-496: 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
1071-640: The smoked heads of slain enemies and slaves also developed. The custom of utu , or reciprocation, led to a growing series of reprisals as other iwi realised the benefits of muskets for warfare, prompting an arms race among warring groups. In 1821, Hongi Hika travelled to England with missionary Thomas Kendall and in Sydney on his return voyage traded the gifts which he had obtained in England for between 300 and 500 muskets, which he then used to launch even more devastating raids, with even bigger armies, against iwi from
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#17328595219421122-562: The tohunga Rakataura (Hape) are particularly important in Te Kawerau whakapapa , as is the ancient turehu ancestor and tohunga Tiriwa. Maki and his people were related to a number of groups who had occupied the Auckland region since the fourteenth century, including the Tainui hapū (sub-tribes) collectively known as Ngā Oho . Maki was particularly connected with the Ngāiwi group, who lived across
1173-724: The "fatal impact" of indigenous contact with Europeans. Māori began acquiring European muskets in the early 19th century from Sydney -based flax and timber merchants. Because they had never had projectile weapons, they initially sought guns for hunting. Their first known use in intertribal fighting was in the 1807 battle of Moremonui between Ngāpuhi and Ngāti Whātua in Northland near present-day Dargaville . Although they had some muskets, Ngāpuhi warriors struggled to load and reload them quickly enough and were defeated by an enemy armed only with traditional weapons—the clubs and blades known as patu and taiaha . However, soon after, members of
1224-430: The Auckland region to Rotorua . The last of the non-musket wars, the 1807 Battle of Hingakaka , was fought between two opposing Māori alliances near modern Te Awamutu , with an estimated 16,000 warriors involved, although as late as about 1815, some conflicts were still being fought with traditional weapons. The musket slowly put an end to the traditional combat of Māori warfare using mainly hand weapons and increased
1275-808: The Ngāti Korokoro hapū of Ngāpuhi suffered severe losses in a raid on the Kai Tutae hapu despite outnumbering their foe ten to one, because the Kai Tutae were equipped with muskets. Under Hongi Hika's command, Ngāpuhi began amassing muskets and from about 1818 began launching effective raids on hapu throughout the North Island against whom they had grievances. Rather than occupy territory in areas where they defeated their enemy, they seized taonga (treasures) and slaves, whom they put to work to grow and prepare more crops—chiefly flax and potatoes—as well as raise pigs to trade for even more weapons. A flourishing trade in
1326-520: The Te Kawerau hapū Ngāti Kahu of whom the North Shore gets its name - Te Whenua Roa o Kahu ("the extensive lands of Kahu"). Their rohe or area of customary shared interest grew to include the southern Kaipara, Mahurangi, North Shore, Auckland Isthmus, and Hauraki Gulf islands such as Tiritiri Matangi . By the end of the 1600s Te Kawerau ā Maki were particularly associated with West Auckland (known traditionally as Hikurangi), south-western Kaipara and
1377-453: The action. Māori often favoured the tupara (two-barrel) shotguns loaded with musket balls, as they could fire twice before reloading. In some battles, women were used to reloading muskets while the men kept fighting. Later this presented a problem for the British and colonial forces during the New Zealand Wars when iwi would keep women in the pā . Māori found it very hard to obtain muskets as
1428-556: 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
1479-520: The deaths of between 20,000 and 40,000 people and the enslavement of tens of thousands of Māori and significantly altered the rohe , or tribal territorial boundaries, before the signing of the Treaty of Waitangi in 1840. The Musket Wars reached their peak in the 1830s, with smaller conflicts between iwi continuing until the mid-1840s; some historians argue the New Zealand Wars were (commencing with
1530-506: The final shots of the Musket Wars symbolically into the air before returning to Taupō. Historian James Belich has suggested "Potato Wars" as a more accurate name for these battles, due to the revolution the potato brought to the Māori economy. Historian Angela Ballara says that new foods made some aspects of the wars different. Potatoes were introduced in New Zealand in 1769 and they became
1581-561: The forest that once covered much of Hikurangi are known by the traditional name Te Wao nui ā Tiriwa – the great forest of Tiriwa. The northernmost peaks of the Waitākere Ranges east of Muriwai around Taupaki became known as Ngā Rau Pou a Maki, or the many posts of Maki, which also came to be the collective name for the Waitākere Ranges as a whole. Europeans arriving in the late 1700s and early 1800s brought epidemic diseases that weakened Te Kawerau ā Maki and other tribes that were living in
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1632-506: 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
1683-502: The historical Treaty of Waitangi claims of Te Kawerau ā Maki. The Settlement included the return of 3275 ha of Riverhead Forest. In late 2017 Te Kawerau ā Maki issued a rāhui (customary prohibition) on people entering the forested area of the Waitākere Ranges, in order to help slow the spread of kauri dieback disease, support the mauri (life essence) of the forest, and buy time for research and improved recreational infrastructure and management to be implemented. Te Kawerau ā Maki were
1734-427: The importance of coordinated group manoeuvre. One-on-one fights such as Pōtatau Te Wherowhero 's at the battle of Okoki in 1821 became rare. Initially, the musket was used as a shock weapon, enabling traditional and iron weapons to be used effectively against a demoralised foe. But by the 1830s equally well-armed taua engaged each other with varying degrees of success. Māori learnt most of their musket technology from
1785-714: 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
1836-639: The last of these were forcibly taken by 1953 under the Public Works Act leaving the tribe effectively landless. While Te Kawerau ā Maki people continue to live in the wider area, the last formal marae at Waiti (Bethells Beach) was abandoned around 1920 following the construction of the Waitākere Dam that altered the hydrology of the Waitākere River combined with ongoing issues relating to the economic and social disenfranchisement of Māori. In February 2014
1887-423: The local hapū , defeating them and taking control of a large part of the south Kaipara . Maki and Rotu had a son in the southwest Kaipara who was named Tawhiakiterangi, and also known as Te Kawerau ā Maki, after whom the tribe is named. Tawhiakiterangi would later marry Marukiterangi, daughter of Kahu, and granddaughter of Maeaeariki an older son of Maki. She was born near Te Oneroa o Kahu (Long Bay). Her people were
1938-503: The missionaries refused to trade them or sell powder or shot. The Ngāpuhi put missionaries under intense pressure to repair muskets even at times threatening them with violence. Most muskets were initially obtained while in Australia. Pākehā Māori such as Jacky Marmon were instrumental in obtaining muskets from trading ships in return for flax, timber and smoked heads. The violence brought devastation for many tribes, with some wiped out as
1989-558: The official host iwi in 2018 for Auckland Council 's annual Matariki Festival. As part of this, amongst other activities, they organised the festival's official dawn ceremony launch at the Arataki Visitor Centre , a sound and light display on the Auckland Harbour Bridge , and an exhibition of their history at Te Uru Waitakere Contemporary Gallery . Iwi Iwi ( Māori pronunciation: [ˈiwi] ) are
2040-480: The protection of the Waikato chief Te Wherowhero . Early but rapid colonial land speculation from the 1830s onwards resulted in Te Kawerau ā Maki losing more than 90% of its customary land title by 1853 - within 13 years of the signing of Te Tiriti o Waitangi . Native reserves remained in a few isolated places - Piha, Waitākere (Te Henga), Kōprionui (southern Woodhill), Muriwai, Paremoremo, and around Mahurangi - however
2091-431: The raids were put to work tending potato patches, freeing up labour to create even larger taua . The duration of the raids was also longer by the 1820s; it became common for warriors to be away for up to a year because it was easier to grow a series of potato crops. The music video of "Kai Tangata" from New Zealand thrash metal band Alien Weaponry dramatically portrays part of the conflict that ensued with introduction of
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2142-600: The rest of the South Island. The final South Island battles took place in Southland in 1836–37 between forces of Ngāi Tahu leader Tūhawaiki and those of Ngāti Tama chief Te Puoho, who had followed a route from Golden Bay down the West Coast and across the Southern Alps . In 1835 Ngāti Mutunga, Ngāti Tama and Ngāti Toa warriors hijacked a ship to take them to the Chatham Islands where they slaughtered about 10 per cent of
2193-604: The same area by then. From 1821 the Musket Wars reached Auckland through raids by the Ngāpuhi tribe, led by Hongi Hika . In 1825 Te Kawerau ā Maki suffered major losses at the hands of Ngāpuhi and they and other Auckland tribes went effectively into exile in the Waikato . Te Kawerau ā Maki remained there until 1835, when they returned to the Waitākere area, and later the south Kaipara, under
2244-592: The spiral of violence peaked in 1832 and 1833, by which time it had spread to all parts of the country except the inland area of the North Island later known as the King Country and remote bays and valleys of Fiordland in the South Island . In 1835, the fighting went offshore as members of Ngāti Mutunga and Ngāti Tama invaded and murdered the Moriori of Rēkohu in a genocide. With as many as 40,000 killed over
2295-483: 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
2346-408: 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,
2397-591: 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
2448-491: The vanquished were killed or enslaved, and tribal boundaries were completely redrawn as large swathes of territory were conquered and evacuated. Those changes greatly complicated later dealings with European settlers wishing to gain land. Between 1821 and 1823 Hongi Hika attacked Ngāti Pāoa in Auckland, Ngāti Maru in Thames , Waikato tribes at Matakitaki, and Te Arawa at Lake Rotorua , heavily defeating them all. In 1825 he gained
2499-509: The various Pākehā Māori who lived in the Bay of Islands and Hokianga area. Some of these men were skilled sailors who were well-experienced in using muskets in battles at sea. Māori customised their muskets; for example, some enlarged the touch holes, which, while reducing muzzle velocity, increased the rate of fire. Most muskets sold were low quality, short barrel trade muskets made cheaply in Birmingham with inferior steel and less precision in
2550-484: 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
2601-530: Was returned in 2015. it has no wharenui (meeting house) yet. Te Kawerau ā Maki are the descendants of the rangatira (chief) Maki and his wife Rotu, who migrated with their family and followers from Kawhia to Tāmaki Makaurau (Auckland) in the early 1600s. Te Kawerau trace their ancestry from a number of Māori migration canoes , particularly the Tainui , but also Aotea , Tokomaru , Moekakara , Kahuitara and Kurahaupō . Tainui ancestors including Hoturoa and
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