Pohepohe
Pohepohe, son of the Kawhia chief
Te Akerautangi, lived at Kawhia during the turbulent times of the 1860's when
the Maori were clashing with the British over land. With the ever-increasing
flow of settlers into the Waikato the Maoris found their lands disappearing
from under them. The government, under pressure to supply land for farms and
settlements became increasingly aggressive in their appropriation of Maori
land. Pohepohe was among those who actively opposed the government, to the
point of taking up arms and joining the fight against the British in the land
war at Taranaki.
Mac
Bell,
our family historian and kaumatua (elder) gave an excellent and historic speech
to the Waitangi Tribunal on 25 March 2013.
This speech was given primarily as evidence of the Crown's unjustified
confiscation of our tribal lands. However, it also contains an excellent
account of Pohepohe. I have included the speech in its entirety because not
only is it is packed with information about our tupuna (Pohepohe and others) but
as time goes by it will be of significant historical, political and cultural
importance with regard to further land claims on behalf of Ngati
Hikairo.
IN THE WAITANGI TRIBUNAL WAI 898
WAI 2351
WAI 1112
WAI 1113
IN THE MATTER of the Treaty of
Waitangi Act 1975 (as
amended)
AND Claims in the King Country
Inquiry consolidated
under Wai 898
AND the Wai 2351 claim by Frank
Thorne on behalf of
himself and for the benefit of
Ngati Hikairo
AND the Wai 1112 claim by MANIHERA
FORBES and
MERE GILMORE on behalf of
themselves and
Ngāti Hikairo
AND the Wai 1113 claim by MANIHERA
FORBES and
MERE GILMORE on behalf of
themselves and
Ngāti Hikairo
BRIEF OF EVIDENCE OF
POHEPOHE MAC BELL
Dated this 25th day of March 2013
WACKROW WILLIAMS & DAVIES
LIMITED
LEVEL 14, 48 EMILY PLACE
P O BOX 461
DX CP 20503
AUCKLAND
PHONE: (09) 379 5026 FAX: (09) 377
6553
SOLICITOR: Dominic G S Wilson
EMAIL: dominic@wwandd.co.nz
Introduction
My name is Pohepohe Mac Bell. I’m
generally known as
Mac Bell.(also known as Peter
McGruther Bell)
I give this brief of evidence as a
kaumātua of
Ngāti Hikairo.
I am retired farmer and live in
Pirongia. I have lived here
all my life. I am a tohunga
whakairo and am proud to
have been one of the founders of Te
Wananga o
Aotearoa.
My evidence is about the participation
of my tūpuna in
the Taranaki and Waikato wars. I
want also to provide
this Tribunal with evidence about
how complex the
politics of the war times were. Our
whānau had to make
tough decisions to survive.
In some ways our whānau kōrero is
not fulsome. When
we asked our grandparents about our
tūpuna and the
land wars they tended to clam up
and didn’t want to talk,
despite our persistent questioning.
This was a Christian
ethic in that generation where
there were painful things
you were best not to talk about. My
parents were similar
about World War II.
We did learn a bit about which
tūpuna fought and some
broad kōrero. Much of this evidence
comes from my
discussions with Paddy Turnbull, a
tribal scholar. He
took me under his wing and told me
a number of matters
about Ngāti Hikairo and our
histories. He told me some
things about my tūpuna’s
involvement in the land wars
and I will recount some of that
here.
Taranaki
Some our people fought in the wars
in Taranaki from
about 1860. They went to the wars
to support their
relations, but most of all I think
they joined as they could
see the wider politics of what was
happening. They
could see the Pākehā trying to get
the Māori land and
felt sympathy for their Taranaki relations
losing their
lands. I believe they saw that
their lands were next in
line and they had to stop the
spread of the Pākehā.
It had been a time when the iwi had
experienced
positives and negatives along with
Pākehā settlers. In
the early times we had good trade
and sharing of
knowledge, but our people began to
see the land being
taken and we saw the vice of
alcohol entering our
community.
I will talk of my tūpuna Pohepohe
Te Ake and Toataua
Te Ake at Taranaki. They were
brothers, sons of the
chief Te Akerautangi.
I remember seeing Pohepohe’s musket
with whānau
some years back and have a photo
somewhere. It had
a star carved in the butt. It had
been hidden in Kawhia
after Pohepohe returned from
Taranaki. It is a
significant taonga to the whānau as
we know some
kōrero surrounding it. At a battle
in Taranaki Pohepohe
was part of the last contingent
surviving and was
retreating. With ammunition
exhausted he used his
musket as a taiaha and managed to
escape. In
recognition of that event he gave
his wife the name Karo
tepenete – Parry the Bayonet. She
is more commonly
known as Karopeneti.
When Pohepohe returned he came some
hours ahead
of his brother Toataua. Back in
Kawhia Pohepohe went
to Toataua’s whānau to let them
know that Toataua was
well and was on his way some hours
behind. He arrived
to find the tangi of Toataua’s wife
was happening. It had
been going for over four days and
nights. Pohepohe
requested the whānau to keep the
tangi going as
Toataua was to arrive shortly. Toataua
arrived at
Kāwhia and swam across the harbour
from pipi bed to
pipi bed to arrive home to the
tangi. The tangi had been
going for five days and five nights
when Toataua
reached his whānau. In
commemoration of Toataua’s
efforts in the wars in Taranaki and
to memorialise the
tangi, his whānau changed Toataua’s
name to Pōrima - meaning five nights.
This is now a well-known name among
the Ngāti Hikairo
whānau.
Rangiriri
When the Crown forces saw our Ngāti
Hikairo at
Rangiriri I think they felt more disposed
to killing. Ngāti
Hikairo already had a warlike
reputation from their
fighting in Taranaki. I was told
that the Crown forces
definitely considered that Ngāti
Hikairo were dangerous
and should be killed because they
had fought in
Taranaki.
Our whānau kōrero is that Te
Akerautangi and his sons
Pohepohe and Toataua all fought at
Rangiriri. We are
not certain, but there is kōrero
that Te Akerautangi was
captured and held prisoner on a
ship off Kawau Island
and then escaped.
Waiari
My tūpuna lived at Waiari. It was
an ancient pā for Ngāti
Hikairo. They lived alongside Ngāti
Puhiawe and the
whakapapa lines became merged
there.
When the fighting occurred at
Waiari a number of Ngāti
Hikairo fought. I believe my Tupuna
Te Akerautangi
(also known as Te Whakaea, Wiremu
Te Akerautangi,
or Wiremu Te Ake Kārewa) fought
there. He was quite
old at that stage but still fought
alongside his two sons
Pohepohe Te Ake, and Toataua Te
Ake. Te Mūnu
Waitai and his daughter Rangiāho
Waitai were also
there (and they also fought at
Pāterangi).
The fighting was not at all easy.
They were short on
everything. Our kōrero is that they
were short on food
and ammunition and were ultimately
outnumbered. I
understand this was a pattern for
all of the land wars for
our people.
We have kōrero that they were using
stones and even
wood pieces in their muskets. We
also understand that
there was a mix of fighting skills
among the persons who
were present. A number were not
tested warriors at all.
Pohepohe and Toataua also fought at
Hairini.
Confiscation
In my view the confiscation took
the best quality lands
from Ngāti Hikairo and other iwi of
Te Rohe Pōtae. I
have farmed for many years at
Waimiha, Pārāwera,
Mangati, Pirongia, and Waiari and
have some
knowledge about the quality of
lands for farming and
horticulture. Much of the lands
that were confiscated in
the south of the district were the
most fertile and rich in
the Waikato region. Our farm at
Waiari was only about
60 acres, and it was difficult to
manage such a small lot,
but it was really good land. The
loss of such lands was
a huge loss to Ngāti Hikairo and
the other iwi and hapū
of Te Rohe Pōtae.
Today our whānau have no lands
outside of Kāwhia
moana. I don’t believe our tūpuna
were awarded any
lands from within the confiscation
district. When I
farmed in Waiari it was on land I
had to purchase myself.
So it is confiscated and then you
have to buy it back.
The impacts of the confiscation
were absolutely
disastrous on our people. Many
researchers have
discussed the matter of “urban
drift” as a key cause of
problems within Maoridom, but in my
view some of the
worst situations for Ngāti Hikairo,
and other iwi of Te
Rohe Pōtae, had existed well before
those times. The
confiscation saw lots of our people
focused in little areas
which were absolute hell-holes.
Numerous whānau
were crammed into kainga surviving
on small stretches
of river ways. There was drinking
and many associated
problems. Our culture was slipping
away. It was hell for
some whānau. I am sorry to say that
Te Whatiwhatihoe
was such a hell-hole for a period.
The generations after the
confiscation worked hard with
what little they had. Still our
whānau were always
struggling in poor housing and
without running water.
Many resorted to stealing to keep
up and this became a
way of life. I really do believe
that the loss of land was a
key source of these troubles.
The Land Wars: A
time of confusion and contradictions
It is well known that Ngāti Hikairo
was divided during the
times of the land wars. We were quite
split up. Our
people have seen statements that
factions of Ngāti
Hikairo were “rebels” and factions
were “loyalists”. It is
so much more complex than that.
It is true that a number of whānau
and individuals took
quite different positions about the
land wars. Some
fought against the Crown forces,
some left the area,
some remained in the region but
didn’t fight, and some
sought to show support for the
Crown and Māori.
In our iwi kōrero we know of no
Ngāti Hikairo who fought
for the Crown against Māori during
the land wars. Some
persons did provide assistance with
diplomacy or acted
as guides to the Crown.
My evidence to this Tribunal is
that there was so much
pressure on our people that the iwi
didn’t act as one
during the land wars. The pressure
forced some
individuals and whānau to make
their own decisions
about what they needed to do to
survive.
Many of our whānau were seriously
tested during the
wars. I think a number of factors
worked against us.
Our rohe included some of the very
desirable and fertile
lands from Pirongia maunga to the
east and north. We
occupied Kāwhia Moana which was a
transport and
trading hub and which was rich in
marine resources.
We experienced some of the earliest
interaction with
Pākehā at Kāwhia. I think the Crown
forces advanced
relatively quickly to the south in
1863 and our kōrero is
that some within Ngāti Hikairo
started to fear the worst
from an early time. Indeed some of
the iwi had seen
first-hand what the Crown was
capable of in the wars in
Taranaki. I think all these factors
were part of a
pressure that the Crown exerted and
applied on us.
Our customary ways were all about
sticking together.
The first reaction was to fight
together, but we began to
find that we could not drive Pākehā
into the sea. In fact
they seemed to be growing in
numbers after the wars in
Taranaki began. Our people had to
make decisions as
a matter of survival and tikanga
was tested.
Some of our whānau decided that to
survive they should
fight the Crown forces. Others
decided that survival
required some sort of support for
both the Crown and
Māori. I say support for both Crown
and Māori as the
question is not clear cut. It
wasn’t a case of Māori being
against Māori but more a situation
where some whānau
saw their fate as Māori hinging
upon their relationships
with both Māori and Pākehā.
Some among Māori call those who
fought with the
Crown “Kūpapa”. The term is nearly
always derogatory.
It is sometimes applied to any
Māori who chose not to
fight against the Crown forces and
sought to remain
somewhat neutral. Again, the term
is usually derogatory
even when used this way.
I understand that Kūpapa means to
be neutral in an
argument. In fact, Kūpapa can mean
a person who
actively tries to peacefully resolve
an argument. I
understand the term can therefore
be either positive or
derogatory. In our kōrero the term
Kūpapa comes from
“Kū” - a pigeon. In Christian
thought the dove
represented peace. This was the
positive meaning.
However, when a pigeon became fat
we considered that
it had become fat by cooperating
with the enemy. This
was the derogatory thinking behind
the term.
The tupuna of my whānau chose to
fight against the
Crown forces. I know of some Ngāti
Hikairo whānau
who chose to keep a relationship
with the Crown and
Māori. I think most of those who
kept a good
relationship with the Crown acted
as intermediaries
between the warring parties and
tried to broker peace. I
would like to hope that today they
can be looked at as
neutral brokers of peace – using
the more positive
meaning of Kūpapa.
I have headed this section of my
evidence “a time of
confusion and contradictions”. I
would like to give some
examples why simple terms like
“rebel”, “loyalist”, or
“kūpapa” are really meaningless at
this time.
For example there was our chief
Hōne Te One. He
fought alongside Māori at Taranaki
at Māhoetahi
and was injured and captured by
Crown forces.
Hōne Te One, along with Te
Akerautangi, Kikikoi,
Pikia, Te Au Makoare and other
chiefs, placed the
lands of Ngāti Hikairo under the
Kīngitanga.
However, when the Crown brought the
land wars to
Waikato he chose not to fight with
Māori but worked
between the Crown and Māori to
broker peace.
Because of his decisions on this
issue he was
exiled from Kāwhia to Aotea Moana
(to his other
whanau connections) and stayed for
the most part
of the wars at Mōtakotako. For
parts of the wars he
lived at Pukerimu (a hill between
Te Rore and
Pikopiko) right within the war zone
and Crown
forces occupied his lands at one
stage. While still
at Mōtakotako, Hōne Te One invited
Tawhiao to
assure him that Ngāti Hikairo
remained in full
support of the Kīngitanga. It was
also during his
time at Mōtakotako that Hōne Te One
worked with
the Crown building roads in the
Aotea harbour
region. Later, it was he, along
with Pikia, and Hōne
Wetere, who invited Tawhiao to live
at
Whatiwhatihoe – onto lands he had
personally been
awarded after the confiscation. He
himself lived at
Pirongia at Whatiwhatihoe for some
time. So Hōne
Te One did not shrink from fighting
for his people,
but later promoted a relationship
with the Crown
and Māori which he believed was
necessary for
survival. It can be seen that the
situation is simply
not clear cut.
Now I think of my tupuna Pohepohe.
He fought
against Pākehā in Taranaki and in
the Waikato.
Pohepohe hated Pākehā. At Taranaki
he fought
against Mr McGruther, a Scottish
member of the
Crown’s forces. This same McGruther
was later to
marry Pohepohe’s daughter at Kāwhia.
Pohepohe
went from a deadly foe to a
father-in-law. This is
another example of the times and
the contradictions
that it created.
I think also of Rangiāho Waitai,
the daughter of Te
Mūnu Waitai. Both her and her
father had fought at
Waiari and Pāterangi. Later she
joined the whānau
exiled in Mōtakotako and was a wife
to Tawhiao.
So, she had consistently fought
against the Crown
and was to become a wife of
Tawhiao, but she lived
among the exiled Ngāti Hikairo at
Mōtakotako.
In the above examples I am trying
to show that the
situation on the ground was
complicated. Simple
explanations don’t explain the
complicated layers of
customary relationships coupled
with war and rapid
change. It is therefore difficult
to brand any particular
whānau of any iwi with a label.
One label that was branded against
Ngāti Hikairo as a
whole was “rebel”. I’m told our iwi
was listed as a rebel
iwi by the Crown at the end of the
wars. In those
turbulent times you did what you
could to survive, but
above all you defended yourself
from the Crown’s
invasion. We fought to defend not
to rebel.
Conclusion
My tūpuna fought against the Crown
and lost life and
property. Some of our Ngāti Hikairo
whānau chose a
different path for their survival.
It was a complicated
time of change and the Crown
created various
pressures. Ultimately, we all
suffered through the wars
and confiscation. Many years after
the wars and
confiscation I believe our people
continue to suffer
today. It is not just the land
loss. Our people still hold
the pain of the wars on their
shoulders.
Our iwi lost its very best
lands. In the grand scheme of
things we did not lose a huge
quantity of land, but we
lost our best quality lands. I know
this applies to Ngāti
Apakura and Ngāti Maniapoto hapū
along with Ngāti
Hikairo.
I’m told there are a few small
blocks of Ngāti Hikairo
land remaining within the
confiscation district around
Pirongia Maunga. I don’t believe
that any of our whānau
have any lands at all in this area.
All we have are small
plots our lucky few have been able
to buy back on the
open market. We now only have
whānau land in
Kāwhia Moana (and much of those
lands are the subject
of perpetual leases to others).
End
Interesting to learn about another Pohepohe. :o) We have a Pohepohe in our tree, who was son of Muriwhenua and Raumako, and signed the Treaty of Waitangi at Waikato Heads.
ReplyDeleteI wonder if the two tupuna are related.
I know of the tupuna Te-Akerautangi, but I don't know who his wife was, which could reveal a connection. Must keep an eye out.
Mauri Ora