HOW KORORAREKA WAS WON

Te Ao Hou, October 1956, Page 38

HOW KORORAREKA WAS WON Some four years after the signing of the Treaty at Waitangi in 1840, Hone Heke of the Ngatitautahi of Kaikohe journeyed to Wahapu to meet Kawiti. The object of this visit was the conveying of ‘te ngakau’ to the Ngatihine chief. This was an old custom observed by those who sought help to settle a tribal grievance. Various methods were used by different tribes to show that serious action was necessary. For instance, after a certain murder, a female relative of the victim conveyed ‘te ngakau’ by travelling from Hokianga to the Bay of Islands to enlist suport. In another case, the chief, driving a pig before him as an offering, travelled some considerable distance. The mission completed, the pig was killed and the carcase distributed throughout the district. This meat was a “ngakau”—a signal for the mobilization of all fighting men. Another was announced through a specially composed chant, and needless to say these appeals seldom fell on deaf ears. So it was with Heke, a distant relative of Kawiti. He brought with him a mere smeared with human dung. No explanation was needed, the meaning was obvious. Someone had defiled

the mana of Ngapuhi and such a challenge must be met!(1) Heke's grievances have been well set out in the excellent history of this war told to Maning by an old chief of the Ngapuhi tribe and published together with “Old New Zealand”. Speaking of the situation in the North in 1844, Maning records: “We had less tobacco and fewer blankets and other European goods than formerly and we saw that the first Governor had not spoken the truth, for he told us that we should have a great deal more. The hearts of the Maoris were sad and our old pakeha friends looked melancholy, because so few ships came to bring them goods to trade with. At last we began to think the (new) flagstaff (at Kororareka) must have something to do with it, so Heke went and cut it down…” When the flagstaff had been cut down twice and soldiers had been posted to defend it, Heke, according to Maning's narrative, sent runners to all the divisions of Ngapuhi to enlist their aid. Finally, Kawiti, Heke's elder relation, was appealed to and joined him. Tawai Kawiti gives his own account of the causes of the war on page 45. (Editor.) There was an all night gathering of leaders. Once more the ‘tatai’ or line of descent from Rahiri and Hineamaru was traced and described by the tohungas. The genealogical net when completed would cover the whole of the tribal district. Rahiri and Nineamaru, Ngapuhi ancestors, would bring a number of subtribes together: Ngatihine, Ngatitautahi, Te Kapotai, Ngatimaru, Te Waiariki and many others. Once these knew that the cause was right, the choice of partnership was backed by tradition. Heke had come to ask Kawiti to join forces with him to fight the pakeha. Kawiti belonged to an earlier generation, older and more experienced in warfare. With Mataroria, Ruatara, Paraoa, Motiti, Hewa, Mahanga and other warriors he had been an ally of Hongi Hika in many battles. His reply to Heke was ‘Poroporoa i nga ringa-ringa me nga waewae’ meaning ‘Cut off the hands and legs’. Their plan was that Heke should fell the flagstaff above the settlement of Kororareka while Kawiti with Kapotai warriors attacked the town. The outcome of these encounters has been recorded before and there is little to add. From the point of view of the Maoris, both offensives were carried out successfully. Heke succeeded in his task, the felling of the flagstaff. Kawiti sacked Kororareka, losing Pumuku, one of his warriors. A story is told of an encounter with an officer during the battle. Pumuku had fallen and the Kawiti (after a painting in Buick, New Zealand's First War).

Dominion Museum officer, seeing Kawiti with some of his followers near the Church, advanced towards him, sword in hand. The old chief called out to his men ‘E te whanau, tukua mai ki ahau’. Well past middle age he would be then, but still able to give the foe their play. The taiaha too would be severely tested against the sword. ‘My people, leave him to come to me’ was the Patuone (Turnbull Library Photograph) order he gave as he knelt down to the ready position. Had the soldier known how invulnerable a Maori warrior is in this position, he would have changed his method of attack. However, according to an eyewitness—Mikaera Rini of Panguru who told the story to Hone Wi Mutu, also of Panguru—the officer failed in the attempt, was thrown to the ground and despatched with Kawiti's mere. The European residents boarded the ships, leaving the town in the Maoris' hands. Orders given by the two leaders on this occasion are still remembered. Heke was quoted to have called out ‘E te iwi ee wiwirautia!’ Kawiti however shouted ‘E te whanau ee takirautia!’ According to my informants, the first of these sayings meant ‘a clean sweep’ but the second ‘spare the women and children’.