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The land issue - Maori King movement
A line in the sand
The pressure to sell land was a key factor in the creation of the Kingitanga. Consider the following:
Response to war - Maori King movement 1860-94
The Kingitanga's response to the New Zealand Wars
Maori objection - conscientious objection in the First World War
Resistance to conscription - Maori and the First World War
For whose 'King and Country'?
In his recruitment waiata, 'Te ope tuatahi', Ngata made it clear that the replacement recruits that he and his colleagues had raised had come from Te Arawa and the East Coast tribes of Te Aitanga-a-Mahaki, Te Aitanga-a-Hauiti, Ngati Porou and Ngati Kahungunu. These were all tribes noted for their loyalty to the Crown. Their tribal elders were influenced by ideals of patriotic service and the obligations of citizenship inherent in their ancestors' signed commitment to the Treaty of Waitangi. Naming them was an expression of honour and also an implied criticism of those not mentioned.
Potatau Te Wherowhero - Maori King movement
Potatau agrees to be king
In April 1857, at Rangiriri, Potatau agreed to become king. He was crowned and anointed at Ngaruawahia in June 1858.
The death of Tawhiao - Maori King movement 1860-94
Tawhiao's legacy
Tawhiao died on 26 August 1894. He was buried at Taupiri after a tangihanga in September that was attended by thousands. He had children by three wives. His principal wife was Hera, and they had three children: Tiahuia, who married Te Tahuna Herangi and was the mother of Te Puea; Mahuta, who succeeded Tawhiao as king; and Te Wherowhero.
Tawhiao left a legacy of religious principles from which his people would draw a future dream for Tainui: the rebirth of a self-sufficient economic base, supported by the strength and stability of the people. Native trees and foods symbolise strength and self-sufficiency in his statement: 'I shall build my own house, the ridge-pole will be of hinau and the supporting posts of mahoe and patate. Those who inhabit that house shall be raised on rengarenga and nurtured on kawariki.' During Tawhiao's exile, Waikato people had reflected and focused on the powerful symbols of the King movement. The man and the vision became united and formed part of the traditions and knowledge of the people. The vision is recounted and passed on to later generations at tribal hui, where it continues to be discussed and debated.
The Waikato-Tainui claim - the Treaty in practice
Legacy of war: settling the Waikato-Tainui claim
Hone Heke felling British flagstaff at Kororāreka
Robert FitzRoy, c 1860
Maori King Tawhio's residence, Whatiwhatihoe
Tawhiao's residence at Whatiwhatihoe, under Mt Pirongia.
Museum of New Zealand Te Papa Tongarewa
Reference: C.010004
Permission of Museum of New Zealand Te Papa Tongarewa, must be obtained before any re-use of this image.
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