Te Kiingitanga Maaori- Established to unite all Iwi within Aotearoa
1. Kiingi Potatau Te Wherowhero
6. Te Arikinui Dame Te Atairangikaahu
Potatau Te Wherowhero was born in Waikato towards the end of the eighteenth century.
He was the eldest son of a Waikato warrior chief, Te Rau-anga-anga, and
Parengaope of Ngati Koura.
He belonged to the senior chiefly line of Ngati Mahuta, and was descended from the
captains of the Tainui and Te Arawa canoes.
Te Wherowhero had four wives, Whakaawi, Raharaha, Waiata and Ngawaero.
His children were Matutaera (later known as Tawhiao), Makareta Te Otaota and Tiria.
Te Wherowhero grew up in the period of peace that followed the great victory of
Waikato over Ngati Toa in the battle called Hingakaka, at Te Mangeo, near Lake
Ngaroto. He was taught traditional lore by his father and later learned sacred
knowledge at Te Papa-o-Rotu, the Waikato whare wananga at Whatawhata. He
also trained as a warrior, and when his relative Te Uira was killed by Ngati Toa, he
took part in warfare against them.
He is said to have instigated the killing of Marore, a wife of Te Rauparaha, while she was
visiting relatives in Waikato about 1820. After revenge killings by Ngati Toa, an army of
Waikato and Ngati Maniapoto warriors invaded Kawhia in 1820, and defeated Ngati Toa at
Te Kakara, near Lake Taharoa, and Waikawau, south of Tirua Point. Te Rauparaha was then
besieged at Te Arawi, near Kawhia Harbour, and after negotiations it was agreed that Ngati
Toa should cede their lands to Waikato and depart for the south. They were allowed to
leave and at first went to Te Kaweka, in northern Taranaki.
Te Wherowhero then led a large army in pursuit. He was also going south to the aid
of Peehi Tukorehu, a Ngati Maniapoto leader, whose war party was besieged at
Pukerangiora, on the Waitara River, by Taranaki tribes.
In late 1821 or early 1822 the Waikato army suffered a military disaster at Motunui; against
Te Wherowhero's orders it charged a feigned retreat of Ngati Toa and its allies. Te
Wherowhero refused to join the retreat that followed and remained by the body of a slain
Waikato chief, where Ngati Toa and their Ngati Mutunga allies found him.
A man of Ngati Mutunga would have shot him, but was stopped by Te Rauparaha.
Te Wherowhero then fought a number of chiefs in single combat, armed only with a
digging implement.
Waikato forces returned to join him and both armies retired. It is said that at night Te
Wherowhero approached the Ngati Toa camp and asked Te Rauparaha for his advice. Te
Rauparaha directed him south to Pukerangiora, to avoid a Taranaki army to the north. Te
Rauparaha's assistance to Te Wherowhero was probably due to their common descent
from the people of the Tainui canoe.
Te Wherowhero went to Pukerangiora and raised the siege of the Waikato warriors
there before returning to Waikato.
He returned in time to lead Waikato against an invasion by the musket-armed Nga Puhi of
Hongi Hika.
Hongi Hika was seeking revenge for the deaths of several relatives at the hands of
Waikato allies in Tamaki and Hauraki. He led 3,000 warriors to the Waitemata
Harbour; they dragged their canoes to the Manukau Harbour, and went from there
to the Waikato River by way of the Awaroa Stream.
Waikato delayed the invaders by felling trees into the stream. They concentrated their
defence at Matakitaki pa.
in the Tainui confederation of tribes, was the son of Waikato leader
Potatau Te Wherowhero and Whakaawi, Potatau's senior wife.
He was born at Orongokoekoea on the upper Mokau River towards the
end of the musket wars between Ngaa Puhi and Waikato. It is said that
he was named Tukaroto to commemorate Potatau's stand at the siege
of Matakitaki pa in May 1822. Later he was baptised Matutaera
(Methuselah) by the Anglican missionary Robert Burrows. In 1864 Te
Ua Haumene, the Hauhau prophet, bestowed on him the name
Tawhiao.
He was raised by his maternal grandparents. During his adolescent
years, his father encouraged him to be a man of peace. He was a
Christian and a student of the Bible, as well as being well versed in the
ancient rites of the Tainui priesthood. In later years Tawhiao's sayings
were repeated as prophecies for the future.
His father was a renowned warrior and leader, and in 1858 was
installed as the first Maori King. The King movement's supporters
hoped that the position would help protect Maori land and foster unity
between tribes. On Potatau's death in 1860 Tawhiao became the
second Maori King. His reign was to last for 34 years, through the most
turbulent era of Maori--Pakeha relations.
Since part of the king's role was similar to that of the traditional ariki, it was essential for him to have the means for ample hospitality. The course of Mahuta's reign was shaped by this expectation. The established sequence of hui and ritual events, the manifestations of the functioning King movement, had to be supplied by a people impoverished by the confiscation of their lands. Mahuta grew up during the wars of the 1860s and the period of isolation that followed. As a result, although trained in Waikato tradition and whakapapa, and in the composition of waiata, he received little if any European education. He spoke almost no english, and his handwriting remained shaky and unformed throughout his life.Mahuta grew up during the wars of the 1860s and the period of isolation that followed. As a result, although trained in Waikato tradition and whakapapa, and in the composition of waiata, he received little if any European education. He spoke almost no english, and his handwriting remained shaky and unformed throughout his life.
As an adult he was his father's heir apparent, and made use of the literacy and numeracy skills of others such as T. T. Rawhiti and Henare Kaihau to an extent that left him dependent on their services and integrity. Partly for this reason, Mahuta has often been seen as a figurehead within his own kingdom, pushed this way and that by strong leaders of different factions. But he had a clear perception of his role as the custodian of Tawhiao's
political and religious legacy, and often set the factional leaders against each other, achieving his own ends through the blunting of theirs.
Probably in the 1870s, Mahuta married Te Marae, a woman of strong, independent character who became a King movement leader in her own right. Mahuta and Te Marae had five surviving sons: Te Rata (eventually the fourth King), Taipu, Tumate, Tonga and Te Rauangaanga. When Tawhiao died in August 1894, Tupu Taingakawa Te Waharoa, known as the kingmaker, anointed Mahuta as the third King while his father's body lay in state at Taupiri. Mahuta is deemed to have become King on 14 September 1894.
Te Rata Mahuta Potatau Te Wherowhero, was the fourth leader of the Maori King movement. He inherited many of the leadership qualities ofhis predecessors, with the added support of 50 years of widespread Maori recognition of the special status conferred by his role as king.
Te Rata was born sometime between 1877 and 1880 at his father's home, Hukanui, near Waahi pa, Huntly. He was the eldest of five sons of the third Maori King, Mahuta Tawhiao Potatau Te Wherowhero of Ngati Mahuta. Te Rata's mother was Te Marae, a daughter of Amukete(Amuketi) Te Kerei, a chief killed at the battle at Rangiriri in November1863.
Te Rata is said to have been well educated, but was a chronic invalid as a child, and in adulthood suffered from rheumatoid arthritis and heart disease. Partly because of his physical disabilities his contemporaries tended to regard him as weak, shy and easily led, and attributed his role in many important events to the influence of other Kingmovement leaders.
Te Rata usually lived quietly at Waahi, although he sometimes attended race meetings in Auckland. He married Te Uranga,the daughter of Iriwhata Wharemaki and Hira Wati of Ngati Koroki, their two sons were Koroki and Taipu.Te Rata's life was punctuated with controversy. From 1908 Henare Kaihau set up land agencies in Auckland with the aim of raising money to buy back confiscated lands. Te Rata invested heavily in these. By 1911 it was becoming apparent that the investments were losing money and both Te Rata and his father were becoming disillusioned with their agent. That year Te Rata represented Mahuta at an important hui at Parewanui near Bulls to select a candidate for the Western Maori parliamentary seat. This had been held by Kaihau, but leaders fromTaranaki were anxious to appoint a younger, better educated man whocould help them gain compensation for confiscated lands. Because ofthe obligations of their position, and because Kaihau was still their agent in selling and leasing their land, Mahuta and Te Rata could not lightly shift their allegiance from him.Te Rata did not openly support the aims of the Taranaki elders, but he demonstrated his considerable talent for diplomacy by asking whetherthey had a suitable candidate who could renew the ties between Waikato and Taranaki. In this way he cleared the way for the selection of Maui Pomare, the candidate preferred by his father. Although he was lateropposed by Te Puea Herangi and others, Te Rata continued to support Pomare as MP, both out of respect for his father's wishes and because Pomare promised to set up a commission of inquiry into the Waikato confiscations.
Mahuta died on 9 November 1912 at Waahi. There was no doubt that Te Rata was the most suitable candidate to succeed his father, and it was thought that his knowledge of Pakeha affairs would help his people. Some Maori leaders advised Te Rata to abandon the title of king,substituting the Maori supreme title, ariki. Tupu Taingakawa Te Waharoa, the King movement's premier, successfully opposed this, stressing the continuity of the kingship and the fact that Potatau, the first Maori King, had been made king by the Maori people. On 24 November1912 he invested Te Rata with the kingship beside his father's body. Te Rata then assumed the name Potatau Te Wherowhero.
He was born at Waahi Pa, probably in 1908 or 1909.In his youth, Koroki, shy and reserved, was eclipsed by his younger brother, Taipu.Great things were expected of Taipu, who was sent to Wesley College in Auckland, but he died shortly after his arrival.
Records show that Koroki attended Huntly School only briefly, in 1915. Alex McKayclaimed that he taught Koroki to read and write in Maori in 1937, and he alsoattended Maharaia Winiata's adult education programme. Koroki himself felt ill prepared for the kingship, and ensured a good education for his successors. Later in life he was to spend much time reading, in both Maori and English. As a youth Koroki showed aptitude as a motor mechanic, and had he not been destined for the kingship would have chosen this line of work as a career. He was a good musician, playing in a band, and a keen footballer.
Probably in the 1920s he developed a relationship with Te Paea Raihe; they had one daughter.About 1930 Te Puea Herangi arranged a marriage for him with Te Atairangikaahu, daughter of Te Puea's brother Wanakore Herangi. Their daughter, Piki, later to take her mother's name, was born in July 1931.They adopted a son, Robert Te Kotahi Mahuta, in 1939. Koroki and his family lived at Waahi pa, near Huntly.
Koroki's father, Te Rata, died on1 October 1933. Koroki begged Te Puea not to make him take his father's place: he did not feel fit for the task, and the people were so poor they could not afford to support a king. He expressed similar doubts to Pei Te Hurinui Jones. But at the tangihanga for Te Rata it was agreed by all the visiting chiefs that the Kingitanga should continue and that Koroki should be the successor. Apirana Ngata, Pei Te Hurinui and others encouraged Koroki to accept the kingship as a symbol of the mana of the Maori people. Pei Te Hurinui assured the young king of his personal support.This was the commencement of Pei Te Hurinui's career as one of the chief confidants and supporters of Koroki. Another was to be Piri (Bill) Poutapu, the well knowncarver, who later acted as Koroki's secretary.Koroki was crowned on 8 October 1933, which was also the day of his father's funeral.
Dame Te Atairangikaahu, ONZ, DBE, OStJ (23 July 1931 – 15 August 2006) was the Maori queen for 40 years, the longest reign of any Maori monarch. Her full name and title was Te Arikinui Dame Te Atairangikaahu. Her title TeArikinui (meaning Great Chief ) and name Te Atairangikaahu (meaning the hawk of the morning sky) were bestowed when she became monarch; previously she was known as Princess Piki Mahuta and, after marriage, Princess Piki Paki.
She was the only birth child of Koroki Mahuta and Te Atairangikaahu Herangi, her father had an older daughter, Tuura, by an earlier relationship.
Dame Te Atairangikaahu had adopted siblings including Sir Robert Mahuta,whose daughter Nanaia Mahuta was a member of Parliament. Dame Te Atairangikaahu was a descendant of the first Maori king, Potatau TeWherowhero, and succeeded her father, King Koroki, becoming queen the day Koroki was buried.
She married Whatumoana Paki, a farmer, and they had seven children. She was educated at Ràkaumanga Native and Waikato Diocesan schools and groomed for leadership.
In 1966 she became the first woman to be chosen to lead the Kìngitanga movement, which sought to adopt a structure to give full equity between Màori and Pàkehà. Her gentle and benevolent nature made her very accessible, and she moved easily among people at all levels, while her astute thinking and clear vision established her as an unparalleled unifyingforce for Màori. Her wisdom and influence were recognised by an Honorary Doctorate from Waikato University in 1973, and an Honorary Doctor of Laws from Victoria University in 1999.
Te Atairangikaahu hosted many royal and diplomatic visitors to New Zealand, including the Pacific Commonwealth Leaders’ meeting in 1990, and she represented her people at state events overseas. She supported both traditional and contemporary Màori arts, and urged her people to pursue quality andexcellence in everything they did, from sports to tribal enterprise and national management. She encouraged women, in venturing into the modern world, to hold on to their great gifts in language, art, craft, dance, religion, and ceremony,while taking a constructive and influential part in their communities.
Te Atairangikaahu died on 15 August 2006 at her official residence,Turangawaewae Marae in Ngaruawahia. Six of her children were present, with another daughter attempting to return from Australia. Her death sparked aweek of mourning for Maoridom leading to her funeral on 21 August 2006. She is buried on Taupiri mountain in an unmarked grave, as are her ancestors, as a sign of equality with their people.
His official title has not yet been decided but it is understood it will not be Te Arikinui (the greatleader / chief ), his mother's title. He was educated at Rakaumanga School in Huntly, Southwell School in Hamilton and St Stephen's College in Bombay. On 27 November 2007, he was appointed an Officer of the Order of St John,which was upgraded to a Knight in 2010.
His father is Whatumoana Paki and his mother is Te Arikinui Dame Te Atairangikaahu. He is married to Atawhai and has three children: Whatumoana, Korotangi, and Ngawai Hono I Te Po. He has five sisters and one brother: Heeni Katipa (Nee Paki) Tomairangi Paki, Mihi ki te ao Paki, Kiki Soloman, Manawa and lastly his younger brotherMaharaia Paki.Prior to becoming king, he was the Tainui cultural advisor to Te Wananga o Aotearoa at Huntly.
Since ascending to the throne official duties up to 2007 include:• attending the funeral of King Taufa'ahau Tupou IV of Tonga,
September2006• attending the opening of Pukawa Marae on the shore of Lake Taupo,Aotearoa,
17–19 November 2006.• attending the opening of "Mauri Ora" an exhibition of Maori artefactsfrom Te Papa on exhibition at the Tokyo National Museum in Tokyo,Japan.
22 January 2007.• attending the funeral of Malietoa Tanumafili II of Samoa,
19 May 2007• attending the re-opening of the marae/war memorial hall in Ngaiotonga,Whangaruru 2007
Established to unite all Iwi within Aotearoa
Page last updated 20 Oct 2010
