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 Women of the Hikurangi party welcome the visitors.