![]() ![]() He lived for a time at Ngongotahā, Rotorua, near a spring, Te Puna-a-Tūhoe (known today as Fairy Springs). In the ensuing battle it was Ue-imua who was killed and his heart consumed by Tūhoe by this act Tūhoe acquired the mana of his elder brother.Įventually tiring of the infighting, Tūhoe-pōtiki left Rūātoki and travelled north. Tānemoeahi sided with Tūhoe against Ue-imua. Warfare erupted between the brothers and their people. Ue-imua threated to kill Tūhoe-pōtiki and eat his heart. Because of their ferocity in battle, the following saying arose: Kainga te kai, kei te haere te tokotoru a Paewhiti! Eat and run, the three sons of Paewhiti are on the rampage!Ī dispute arose among them over rights to cultivations near Ōwhakatoro Stream, a western tributary of the Ōhinemataroa River. The brothers had a fearsome reputation, and were known throughout the region as Te Tokotoru-a-Paewhiti (the three sons of Paewhiti). The pā of Tūhoe-pōtiki were Te Mauku and Ngā Taumata Tānemoeahi occupied Te Pūtiki pā, and Ue-imua resided at Kākā-tarahae pā. Tūhoe, his two elder brothers, Ue-imua and Tānemoeahi, and sister Uenuku-rauiri lived in the Rūātoki valley, 32 kilometres upstream from where the Ōhinemataroa River flows into Te Moana-a-Toitehuatahi (Bay of Plenty). The Tūhoe tribe takes its name from Tūhoe-pōtiki, the youngest son of Tamatea-ki-te-huatahi (the grandson of Toroa) and Paewhiti, who was part Ngāi Tūranga and part Mataatua immigrant through her father Tāneatua. ![]() The Mataatua migrants, while extremely few in number, added vigour to the earlier peoples, to the extent that over several generations the identities of earlier tribes diminished as a Tūhoe identity emerged. These unions were to bring about new tribes, one of them being Ngāi Tūhoe. They and their descendants intermarried with the earlier peoples. Only Toroa, Tāneatua, Muriwai and their immediate families remained in the Bay of Plenty. Puhi and his descendants settled in the north, where they are known as Ngāpuhi. Some time after they reached Whakatāne a dispute arose between Toroa and Puhi over their cultivations, which ended with Puhi sailing northwards with the Mataatua and most of the crew. Also established were Ngāi Tūranga in the Rūātoki and Ōpouriao districts, Ngā Pōtiki at Ruatāhuna and Mārangaranga in the upper Rangitāiki valley. The new arrivals found the ancient tribe of Te Hapū-oneone occupying the district from Whakatāne to Ōpōtiki. The Mataatua landed first at Whangaparāoa (Cape Runaway) in the eastern Bay of Plenty, and then progressed to Te Mānuka Tūtahi (lone-standing mānuka) at the mouth of the Ōhinemataroa River. Among the crew were Toroa’s younger brother Puhi, his sister Muriwai, son Ruaihona and daughter Wairaka. When the Mataatua canoe arrived in New Zealand 18–20 generations ago, Toroa was the captain and his half-brother Tāneatua was the tohunga. It is hoped that an ethnohistory of this example of Tūhoe kinship and power at the turn of last century can complement the current resurgence of Tūhoe (and other Urewera) control over their original reserve.An old proverb sums up the character of the Tūhoe people: In order to consider Wolf's conclusion that especially in the context of colonisation such leaders are likely to break through the bounds of their kinship order, confrontations from 1900–1912 between several well-known Tūhoe leaders, an extensive marriage alliance, and three hapū are reviewed in some detail. Guided by Eric Wolf's exploration of the kin-ordered mode of mobilising social labour, a detailed ethnohistorical study of the establishment of the reserve is reviewed here in terms of Tūhoe leaders' exercise of power in relation to one another, as well as the colonial government. Discovery of extensive marriage alliances between clusters of Tūhoe hapū 'ancestral descent groups' involved in the 1899–1903 investigation raises the relationship between kinship and political economic power in the context of New Zealand colonisation. The large Urewera National Park of New Zealand, recently returned to control of the Tūhoe (and other Urewera) Māori, was originally established (1896–1907) as the Urewera District Native Reserve under their virtual home-rule.
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