Waikato Visit to the East Coast

by Kiri Haira

A recent visit to the East Coast by Te Ata-i-rangi-kaahu, Ariki Tapairu of Waikato, took place at Ruatoria on 5–7 January. The visitors were received by leading elders of Ngati Porou—Messrs H. T. (Arnold) Reedy, H. Mahuika, T. Tamepo, H. K. Ngata and a number of others, and were supported by about 300 people.

The weekend programme organized for the visitors included a debutante ball—at which 22 debutantes were presented to the Waikato Queen, the unveiling of three memorial tombstones belonging to the Awatere family, and a Maori concert.

Following the Waikato Queen's visit, the Gisborne Herald of 17 January reported that … ‘Ngati Porou elders expressed views that the recent visit of the Waikato Maori leader was at the invitation of a minority group of East Coast Maori members of the Kotahitanga movement.’ The paper quotes an unidentified spokesman of Ngati Porou who said, ‘… It had been noticeable that Ngati Porou people

did not attend functions arranged for the Waikato visitors in customary numbers. This was not intended as any discourtesy to the visitors but rather as an indication of their attitude towards the Maori Queen movement.’

Kotahitanga, originating in the latter part of the 19th century, was a movement to protect Maori interests against the penetration of an alien civilization. Its objective was a united Maori people regulated by an all-Maori parliament. In the latter half of the 20th century, Kotahitanga continues to pursue unity of all the Maori tribes but many sections of it look now to the Kingitanga as the proper embodiment of this concept.

If the hosts at Ruatoria were to be this minority group of Ngati Porou, the visit would mean a secession of local marae mana in favour of the Kingitanga, Moreover it would mean the first wedge in the hitherto united Ngati Porou opposition to the King Movement. The elders chose the alternative—the Ngati Porou people would issue the invitation. It had to be made clear, however, that the Waikato Queen was to be welcomed on Mangahanea marae as a high ranking chieftainess and ariki of Tainui.

In the mihi that marked her arrival to the East Coast marae, speakers were meticulous in avoiding reference to the leader of the visiting party as the ‘Maori Queen’. She was referred to as the plume of the Tainui canoe or simply as an ariki. From an interview with an observer at the marae, I learnt that some Kaumatua presented themselves at the mihi ceremony in keeping with the tradition of respect and hospitality accorded a person of high rank, but once formal proceedings were completed they left the marae with an easy conscience that protocol and duty had been adequately performed.

Socially, the Waikato Queen's visit proved to be a memorable occasion for the local people. Further, it offered an opportunity to recall genealogical and historical ties which both tribes hold dear.

Mr Arnold Reedy, in his address of welcome, traced the close relationship of the Kahuiariki with the coast. This special link has its beginnings in the popular legendary romance of Turongo—of the Tainui canoe—and Mahinarangi. A happy reminder today of the lovers' courtship resides in the name of one of their descendant tribes, the Ngati Raukawa. Turongo, so the romance goes, was able to identify his secret lover by the perfume she wore—raukawa. After their marriage Mahinarangi left the East Coast to live with her husband among the Tainui people at Rangiatea. From these two people were born the great tribes of Ngati Raukawa, Ngati Whakatere. Ngati Maniapoto and other Tainui tribes. At Ngaruawahia the romance of the two great ancestors is commemorated in the beautiful carved houses named Turongo and Mahinarangi.

The effort in erecting the new house Mahinarangi at Ngaruawahia was a tremendous challenge to Te Puea, and to raise funds for the venture, in 1927, the Waikato princess toured the East Coast with a concert party, at Ngata's invitation. From Whangara to Hick's

Bay the party collected a total of £600. In gratitude, Te Puea asked Ngata to name the house, and he replied that there was only one name—Mahinarangi.

By 1929 the house was ready. At the opening, all the East Coast rangatira were present, where another kohi was being collected, Ngata, who was checking the sum of money, recalled being pleased with the amount. Wi Potae, an important East Coast Maori chief, it was observed, said nothing, but his nose was twitching and that was a bad sign. At last he spoke expressing disgust at their poor effort and he recounted their genealogical ties and their association in the building of the house. The carving and weaving experts of Ngati Porou had offered their services to Waikato in the building of the house, for these arts were lost to that tribe. Wi Potae ended his tirade by presenting as his contribution a cheque for £1000, Others followed his example and soon a very handsome kohi was obtained. Ngata remarked later that Potae's action was all the more interesting because he was a very careful man with money.

The East Coast-Waikato relationship has its roots in the whakapapa of the tribes. It is strengthened by the Te Puea-Ngata association, and it is manifested in the beautiful carved house at Ngaruawahia which the East Coast

played a major part in building. So the midsummer visit of Te Ata-i-rangi-kaahu to the coast raised more than the question of political motives. Once the air was cleared regarding the nature of the invitation and the status of the visitors, the more important task of renewing old and precious tribal links could get under way.

(Grateful thanks to Mr G. Butterworth for his assistance with the references to Sir Apirana Ngata and Te Puea.—K.H.)