The Poverty Bay Māori were neither for nor against the Hauhau. While the Rongowhakaata iwi defended the mission, Williams lost confidence in the security of the mission when some chiefs provided support for the Hauhau. There were rumours that the Hauhau intended to incite the Poverty Bay Māori to some act of violence against Bishop Williams so as to force them into joining the Hauhau movement. On 31 March 1865 William and Jane Williams and their daughters went to Napier on the steamer St Kilda.
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In the 2006 New Zealand Census 609 people identified "Hauhau" as their religion.
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The Maori explained that it was an ahi tapu, a sacred fire, used in the Hauhau war-rites.
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Te Kooti Arikirangi Te Turuki (Gisborne, c. 1832–1893) was a Māori leader, the founder of the Ringatū religion and guerrilla fighter. While fighting alongside government forces against the Hauhau in 1865, he was accused of spying. Exiled to the Chatham Islands without trial along with captured Hauhau, he experienced visions and became a religious leader.
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By 1865 the Pai Mārire movement (commonly known as Hauhau) was active on the East Coast; at Tokomaru, Pahewa continued to visit the Hauhau as long as they were willing to accept his ministrations, although by so doing so he incurred the wrath of Henare Potae, who looked upon his action as identifying himself with their movement. On 13 July 1897, he together with Mohi Tūrei, Eruera Kawhia and Piripi Awarau, assisted the Rev. H. Williams in conducting the burial service for Ropata Wahawaha, who had fought the Hauhau. Pahewa undertook theological study at St. Stephen’s College in Auckland.
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The Ngāti Kaipoho chief Raharuhi told Governor Thomas Gore Browne that the Māori did not recognise Queen Victoria's claim to rule over them and that the lands which the settlers in Poverty Bay had obtained should be returned. The Pai Mārire (Hauhau) moved into Poverty Bay in March 1865. The Poverty Bay Māori were neither for nor against the Hauhau. While the Rongowhakaata iwi defended the mission, Williams lost confidence in the security of the mission when some chiefs provided support for the Hauhau and went to the Bay of Islands with his wife and daughters.
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On 13 July 1897, Tūrei together with Matiaha Pahewa, Eruera Kawhia and Piripi Awarau, assisted the Rev. H. Williams in conducting the burial service for Ropata Wahawaha, who had fought the Hauhau. In 1904 Tūrei was appointed the first vicar of Waiapū. He supervised the building of the second St John's Church, to replace the church that was burnt by the Hauhau.
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After the Hauhau were defeated the Māori in the Poverty Bay had a much reduced support for the Christian faith, although it was sustained where there were CMS missionaries and Māori clergymen. In July 1868, Te Kooti and a band of Hauhau escaped from the Chatham Islands and returned to the East Coast. Fighting began all over again until the pursuit of Te Kooti ended.
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During the early 1860s conflict had broken out between Māori and the government over ownership of land and authority. Initially few people of the Tūranganui-a-Kiwa tribes were drawn into these wars, however attitudes changed when the government began to confiscate Māori land. As the Pai Mārire (Hauhau) religious movement spread their anti- colonisation ideology into the Poverty Bay region, infighting broke out in Ngati Porou and the iwi was split into two factions, the Hauhau converts and those who stood to resist their invasion. Hauhau sought to drive Pākehā from Māori land and gain support for Kīngitanga, the movement to create a Māori nation under a Māori king.
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The focus of Hauhau activities shifted south with the Battle of Moutoa, on the Wanganui River, on 14 May 1864, in which Lower Wanganui kupapa routed a Hauhau war party intending to raid Wanganui. Among the 50 Hauhau killed was the prophet Matene Rangitauira, while the defending forces suffered 15 deaths.James Cowan, Vol.2, chapter 3 Sporadic fighting between Upper and Lower Wanganui iwi continued through to 1865 and in April 1865 a combined force of 200 Taranaki Military Settlers and Patea Rangers, under Major Willoughby Brassey of the New Zealand Militia, was sent to Pipiriki, 90 km upriver from Wanganui, to establish a military post.
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William Williams in the Poverty Bay district. Potae went to Waerenga- ā-hika with 30 to 40 of his warriors on 28 September and 30 October to support the colonial government forces – Forest Rangers and settler volunteers - who were opposing the Hauhau. In November 1865 an attack by the Hauhau was feared. HMS Esk was sent to fetch Potae, Ropata, and Mokena and 260 Ngāti Porou warriors from Tokomaru Bay.
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The mutilations were the first of a series inflicted on British and New Zealand soldiers carried out by Hauhau devotees between 1864 and 1873.B. Wells, The History of Taranaki, chapter 24, 1878. Lloyd had only recently arrived in New Zealand from England and his lack of caution was blamed on his unfamiliarity with Māori war tactics. The easy victory of the Māori over the numerically stronger British-led force gave a powerful impetus to the Hauhau movement.
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When many of his hapū became Pai Mārire ("Hauhau") supporters, Te Kooti initially joined the government forces but is alleged to have taken gunpowder and given it to his brother, who was a member of the Hauhau faith. Martial law had been declared in the area which gave the government forces sweeping powers. Te Kooti was arrested along with many others and was detained in the Chatham Islands in relation to the East Coast disturbances of the 1860s.
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Beyond a few muskets the East Coast Hauhau lacked many modern weapons with which to defend themselves. This accounts for the numerous one-sided battles and the Hauhau resorting to attempted treachery to defeat the government forces. It was made clear to them that these depredations would continue until the men responsible for the murder of Völkner were captured or surrendered. But the man they wanted most, Kereopa, had retreated to Tuhoe lands in the Urewera mountains and had no intention of surrendering.
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The Pai Mārire movement (commonly known as Hauhau) was a syncretic Māori religion or cult founded in Taranaki by the prophet Te Ua Haumēne. It flourished in the North Island from about 1863 to 1874. Pai Mārire incorporated biblical and Māori spiritual elements and promised its followers deliverance from 'pākehā' (British) domination. Although founded with peaceful motives—its name means "Good and Peaceful"—Pai Mārire became known for an extremist form of the religion known to the Europeans as "Hauhau".
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Nearly all the Tūhoe at the battle were killed. The following year authorities accused the Tūhoe of sheltering Kereopa Te Rau, a Hauhau wanted for killing and beheading Karl Volkner, a missionary of the Church Missionary Society, in what was called the Volkner Incident. Initially, the Tūhoe had cooperated in tracking down the Hauhau leader and had taken him prisoner. The Tūhoe tried to use him as a bargaining chip but the government demanded Te Rau be handed over for trial.
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However, when in 1865 the Pai Mārire (or Hauhau Movement) came to the East Coast, Ropata was firmly on the Government's side. One influence in his decision might have been his Christianity; he was a leading member of the Anglican diocese of Waiapu. When the Hauhau tried to take over the Waiapu Valley, Ropata led a war party against them. Shortly afterwards the war chief of the Te Aowera was killed in battle and Ropata succeeded him as the War leader of his hapū.
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There were eight clergymen present, seven of whom were Māori, as well as Māori laymen. William Williams, who had been appointed the Bishop of Waiapū, ordained Tūrei, and Hare Tawhaa of Turanganui, as priests, and Wi Paraire of Hicks Bay and Hone Pohutu, as deacons. Tūrei opposed the Pai Mārire movement (commonly known as Hauhau) when its missionaries were active on the East Coast by 1865. Tūrei accompanied the Ngati Porou warriors who defeated the Hauhau forces at Waerenga-ā-hika in November 1865.
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On 2 March Protestant missionary Carl Völkner discovered that his Māori congregation had moved on from Christianity to Pai Mārire (or Hauhau). Like many Europeans in isolated communities, Völkner had sent reports of anti-Government activity to the governor. Although warned to stay away from the town, on his next visit he was captured, put on trial and hanged from a tree, and his body was decapitated an hour later. Kereopa Te Rau, a Hauhau, was alleged to have re-entered the church and conducted a service with Völkner's head in the pulpit beside him.
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He was a Hauhau leader during the June 1865 attack at Te Puru and again later at Waikoukou in February 1866. The final defeat at Waikoukou marked the end of the Hauhau attempts to drive the settlers off the land by military action. Following these defeats, he joined his relative Te Whiti o Rongomai at Parihaka, south Taranaki in leading peaceful reoccupation of confiscation of Maori land. Although Tohu did not have the oratory skills of Te Whiti many Maori consider his mana to be equal to Te Whiti.
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Major conflict erupted on the East Coast when government forces and those of Ngati Porou who had pledged allegiance to the crown sought to drive Hauhau from pā sites in the region. The most noted leaders who rose against the Hauhau forces in Ngāti Porou land were Rāpata Wahawaha, Hōtene Porourangi, Tuta Nihohiho, Hēnare Pōtae and Mōkena Kōhere. Internal conflicts followed in a number of places from northern Waiapu to Tokomaru Bay, Tolaga Bay, and Tūranganui–Waerenga-a-hika. They ended in the pursuit of Te Kooti through the Urewera in 1870.
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The Hauhau warriors were part of a contingent of 2000 based at Weraroa pā, near Waitotara, who were determined to halt Cameron's march northward. Pai-Mārire chief prophet Te Ua Haumēne was also at the pā, but took no part in the fighting.
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In 1865 while fighting with government forces to suppress the Pai Marire (or Hauhau cult), he was arrested as a spy while trying to contact his brother who was fighting with the Hauhau, and exiled to the Chatham Islands, together with the rebels he had been fighting against. He was never tried and took every opportunity to demand a trial. Some say he got his name from this, "Kooti" pronounced "Courty", others that it was a Māori version of the last name "Coates". If he did supply the Pai Marire with guns as is alleged, he also took part in a battle against them.
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In 1865 the Pai Mārire movement (commonly known as Hauhau) was active on the East Coast. Potae opposed the Hauhau and on 18 August 1865 near Tahutahu-po, where the Hauhaus had taken up a position between Tokomaru and Tolago Bay, Potae and 36 warriors fought a large body of Hauhaus at Pakura. Ropata Wahawaha and 90 Ngāti Porou warriors were close by and engaged the Hauhaus, who were decisively defeated. About 200 Hauhaus, who were driven out of Tokomaru, made their way by the middle of September 1865 to Waerenga-ā-hika, which was the Church Missionary Society (CMS) mission station that had been established by the Rev.
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Chute reported the Hauhau Māori had been driven inland and followed them. On 14 January he launched an attack on the strongly fortified Otapawa pā, about 8 km north of Hawera. The pā, occupied by Tangahoe, Ngati-Ruanui and Pakakohi tribes, was considered the main stronghold of South Taranaki Hauhaus.
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In Opotiki, the Rev. Carl Völkner, a much loved missionary was murdered by Hauhau, and later a half-caste interpreter, James Fulloon was murdered at Whakatane. Open hostility to "pākehā" was shown over a wide area, and killings occurred on both sides. This is where Fort Galatea came into use.
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During a riot, they escaped, seized a schooner and reached the mainland where they continued the war against the pākehā. Te Kooti was ruthless and in complete control of the Hauhau, even though he was not one of them, but was a prophet and leader of what was to become the Ringatū religion.
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The Hauhau had all the advantages; numbers, arms and ammunition. The loyal Ngati Porou appealed to the government for support. Donald McLean, the superintendent for Hawkes Bay sent up the need supplies along with one hundred militia. Ropata played a leading role in the fighting that followed establishing himself as a leading warrior and a dangerous enemy.
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Kereopa Te Rau (? – 5 January 1872) was a leader of Pai Mārire (Hauhau), a Māori religion. Kereopa was baptised by the Catholic missionary Father Euloge Reignier in the 1840s and was given the Christian name of Kereopa, the Māori pronunciation of the Biblical name Cleopas. He may have served as a police officer in Auckland during the 1850s.
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They were landed at Poverty Bay on 9 November, and, on the same day, 100 Forest Rangers, under Major Fraser, arrived from Waiapu. The mission at Waerenga-ā-hika became a battle ground. After the Hauhau were defeated, Te Kooti and his supporters were sent to the Chatham Islands, however they escaped and returned to the East Coast. Fighting began all over again.
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Born in Wanganui, New Zealand in 1845, Adamson was celebrated for his skill and hardihood in bush scouting and warfare after the Maori manner, and was awarded the New Zealand Cross in recognition of several daring expeditions in Hauhau country. He served with Kepa's Wanganui Maori Contingent and in Whitmore's Corps of Guides 1869–70, and was wounded at Manawa-hiwi Urewera Country on 7 May 1869.
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A large tree was felled and from this the waka which came to be known as Arawa was formed. The men who turned this log into a beautifully decorated canoe were Rata, Wahieroa, Ngāhue and Parata. "Hauhau-te-rangi" and "Tuutauru" (made from New Zealand greenstone brought back by Ngāhue) were the adzes they used for this time-consuming and intensive work.Stafford, 1967, p.
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Mr William Waterhouse became the first Town Clerk. Taradale was administered by a Town Board from 1886–1963, and by Borough Council from 1963–1968. Military services Taradale's military history is typical of an early New Zealand town. The nearby Battle of Omarunui on 12 October 1866 saw the settlers and local Maori join to defend an attack from the Hauhau faction during the New Zealand Wars.
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Paul Clark, "Hauhau: The Pai Marire Search for Maori Identity," (1975) as cited by Belich in "The New Zealand Wars" (1986), chapter 11. The rise and spread of the violent expression of Pai Mārire was largely a response to the New Zealand Government's military operations against North Island Māori, which were aimed at exerting European sovereignty and gaining more land for white settlement; historian B.J. Dalton claims that after 1865 Māori in arms were almost invariably termed Hauhau. Governor George Grey launched a campaign of suppression against the religion in April 1865, culminating in the raiding of dozens of villages in Taranaki and on the East Coast and the arrest of more than 400 adherents, most of whom where incarcerated on the Chatham Islands. Elements of the religion were incorporated in the Ringatū or "Raised hand" religion formed in 1868 by Te Kooti, who escaped from incarceration on the Chatham Islands.
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Ropata and 90 warriors were close by and engaged the Hauhaus, who were decisively defeated. About 200 Hauhaus, who were driven out of Tokomaru, made their way by the middle of September 1865 to Waerenga-ā-hika, which was the Church Missionary Society (CMS) mission station that had been established by the Rev. William Williams in the Poverty Bay district. In November 1865 an attack by the Hauhau was feared.
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HMS Esk was sent to fetch Ropata, Henare Potae and Mokena and 260 Ngāti Porou warriors from Tokomaru Bay. They were landed at Poverty Bay on 9 November, and, on the same day, 100 Forest Rangers, under Major Fraser, arrived from Waiapu. The mission at Waerenga-ā-hika became a battle ground. After the Hauhau were defeated, Te Kooti and his supporters were sent to the Chatham Islands.
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Pai Mārire began in 1862 as a combination of Christianity and traditional Māori beliefs. Originally peaceful, a sub-branch known as Hauhau became violent after experiencing Christian hypocrisy. Meanwhile, the Imperial Troops were fighting their last campaign in New Zealand before being withdrawn to garrison duty and then complete withdrawal from New Zealand. At the same time the Colonial Militia were being reorganized and rearmed to take up the slack.
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The East Cape War, sometimes also called the East Coast War, was a series of conflicts fought in the North Island of New Zealand from April 1865 to October 1866 between colonial and Māori military forces. At least five separate campaigns were fought in the area during a period of relative peace in the long-running 19th century New Zealand Wars. The east coast hostilities came at the close of the Waikato wars and before the outbreak of Te Kooti's War, both fought nearby, but sprang from causes more closely related to the Second Taranaki War—namely, Māori resentment of punitive government land confiscation coupled with the rise of the so-called Hauhau movement, an extremist part of the Pai Marire religion (also called the Hauhau), which was strongly opposed to the alienation of Māori land and eager to strengthen Māori identity. Pai Mārire arrived on the east coast from Taranaki about 1865.
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John Kinder, January 1863 In 1865 the Pai Mārire movement (commonly known as Hauhau) was active on the Eastern Bay of Plenty and at Opotiki on 2 March shot, hanged and decapitated the German-born Rev. Carl Sylvius Völkner. Following the so-called Völkner Incident, Tamihana separated himself from the Pai Mārire movement and returned to his land. Tamihana became ill in July 1866 but despite this continued to play a role in tribal matters.
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However Leonard remained at the mission. The mission at Waerenga-ā-hika became a battle ground and the buildings were destroyed. After the Hauhau were defeated the Māori in the Poverty Bay had a much reduced support for the Christian faith, although it was sustained where there were CMS missionaries and Māori clergymen. Many Māori of the Urewera and Poverty Bay regions had adopted the Ringatu religion, which was framed in language taken from the Old Testament.
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The First Taranaki War, from March 1860 until 1862 resulted in the East Cape and Poverty Bay area became increasingly unsettled. A ‘repudiationist’ movement developed in Poverty Bay. The Ngāti Kaipoho chief Raharuhi told Governor Thomas Gore Browne that the Māori did not recognise Queen Victoria’s claim to rule over them and that the lands which the settlers in Poverty Bay had obtained should be returned. The Pai Mārire (Hauhau) moved into Poverty Bay in March 1865.
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B.J. Dalton, War and Politics in New Zealand, 1855-1870, pub. 1975, pages 232-4, as cited by Belich. By July a frustrated Grey decided to act on his own to take Weraroa, which he claimed was the key to the occupation of the West Coast. On 20 July, without Cameron's knowledge, he joined Captain Thomas McDonnell to lead a mix of colonial forces in raids on several Hauhau villages near the pā, taking 60 prisoners.
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Both men were the nephews of Te Manihera Te Ikahaehae referred to above. When the New Zealand Wars broke out in 1860, the newspaper of the day states that Titokowaru (a Hauhau chief and freedom fighter against the Pakeha) desecrated the church. He tore up the floor and converted the church into a Wharenui (Maori meeting house). If this was the case, this did not happen until 1869, when Titokowaru arrived in the Ngati Maru rohe.
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He and his family farmed cows and sheep. Monrad helped the New Zealand Company to find suitable settlers from Scandinavia and helped many Danish immigrants find land to settle on, most notably in the area of Dannevirke. His work was disturbed by Māori who had been illegally robbed of their land, members of the Hauhau religion under Chief Titokowaru. Monrad buried his belongings and went with the family to Wellington and then went back to Denmark in 1869.
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The nearby pā at Te Mawhai was refortified by Henare Potae in the 1860s during the battles between the Ngati Porou and the warriors that followed the Pai Mārire movement (commonly known as Hauhau). The town's modern economy is mainly based on agriculture and forestry, with some tourism. The most common occupation in Tokomaru Bay is professionals, followed by managers and labourers. Tokomaru Bay's population is predominantly Māori, with the area being a stronghold for the Ngāti Porou iwi.
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In July 1868, Te Kooti and a band of Hauhau escaped from the Chatham Islands and returned to the East Coast and fighting began all over again. In 1868 Huata was located at Mohaka. Huata became a person of influence and he settled a quarrel between the sub- tribes, Ngati-Puku and Ngati-Iwikatea, over the boundaries of land known as Te Wharepu Block. Huata, assisted by some of the chiefs, intervened and stopped the fighting.
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Church of St Stephen the Martyr at Ōpōtiki Among the Māori community, Volkner was rumoured to be a government spy. It was thought he sent Governor George Grey a plan of a pa near Te Awamutu where British troops burned women and children alive in a whare that had been converted to a church. The wife and two daughters of Kereopa were among the victims. Pai Mārire (or Hauhau) arrived in the Ōpōtiki area of the Bay of Plenty in February 1865.
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Ashcroft, Michael, Introduction: A brief History of the VC (p.14–18). Upham remains the only combatant soldier to have received a VC and Bar. Surgeon General William Manley, an Irishman, remains the sole recipient of both the Victoria Cross and the Iron Cross. The VC was awarded for his actions during the Waikato-Hauhau Maori War, New Zealand on 29 April 1864, while the Iron Cross was awarded for tending the wounded during the Franco-Prussian War of 1870–71.
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Much of the land that was never occupied by settlers was later sold by the Crown. Māori anger and frustration over the land confiscations led to the rise of the messianic Hauhau movement of the Pai Mārire religion from 1864 and the outbreak of the Second Taranaki War and Titokowaru's War throughout Taranaki between 1863 and 1869. Some land was later returned to Māori, although not always to its original owners. Some "returned" areas were then purchased by the Crown.
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Hamlin until 1864, then he became the principal minister at Wairoa. In 1865 there were fourteen clergymen - six European and eight Māori - in the Diocese of Waiapu. The Māori were: at Tokomaru, Matiaha Pahewa; at Wairoa, Tamihana Huata; at Turanga, Hare Tawhaa; at Waiapu, Rota Waitoa, Raniera Kawhia and Mohi Turei; at Table Cape, Watene Moeka; at Maketu, Ihaia Te Ahu. Huata opposed the Pai Mārire movement (commonly known as Hauhau) when its missionaries were active on the East Coast by 1865.
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Although the Governor was chided for exceeding his authority, the Order in Council was ratified by the Queen. The title “Distinctive Decoration” was later replaced by the title New Zealand Cross.Abbott PE, Tamplin JMA, Chapter 34, pp.230-236 The New Zealand Wars were a series of conflicts that took place in New Zealand between 1845 and 1872. The two conflicts where soldiers were awarded the Victoria Cross were the First Taranaki War of 1860-1861 and the Waikato-Hauhau Māori War of 1863-1866\.
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Lt Preece was also awarded the New Zealand Cross. Returning to the scene three weeks later Major Ropata and Captain Tom Porter succeeded in separating the defenders from their water supply. An assault on 4 January 1869 forced Te Kooti to evacuate the Pa. In the ensuing flight several hundred Hauhau prisoners were captured and, largely at Ropata's insistence, one hundred and twenty of them—all male combatants—were shot and thrown over a cliff. This would not have been inappropriate according to the customary rules of Maori warfare.
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The Battle of Te Ranga, on 21 June 1864, was the last major conflict of the Tauranga Campaign and is said to mark the effective end of the fighting involved with the Invasion of the Waikato. It left an uneasy peace – not so much a peace as an absence of conflict, one that lasted for several months. This period saw two significant changes in disposition of the warring parties. The Pai Marire (or Hauhau) movement, a syncretic religious group, was gaining ground and converts among the East Coast Māori.
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On 19 May 1864 Völkner recorded that four of the 16 Christian teachers of the Ōpōtiki district had accompanied a Pai Mārire (Hauhau) campaign to Maketu, although not as active participants in the fighting. He went to Auckland during 1864 and again in January 1865. He was then warned by members of Te Whakatōhea not to return to Ōpōtiki. Ignoring the warning, Völkner returned to Ōpōtiki on 1 March 1865 and was apprehended by the Pai Mārire led by Patara, a chief, and Kereopa Te Rau, a Pai Mārire prophet.
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When settlers were threatened by Māori led by Titikowaru in 1867, Bryce volunteered and became a lieutenant in the Kai-iwi Yeomanry Cavalry Volunteers. Bryce was proud of his commission, but an incident at William Handley's woolshed in November 1868 clouded his military career. Initially it was reported as an attack on a band of Hauhau warriors, killing two and wounding others and where Bryce was "prominent and set the men a gallant example" according to his commanding officer. Later reports had the Māori as a group of unarmed boys, aged from ten to twelve.
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On 8 September 1864 a force of 450 men of the 70th Regiment and Bushrangers returned to Te Arei, scene of the final British campaign of the First Taranaki War, and took the Hauhau pā of Manutahi after its inhabitants abandoned it, cutting down the niu flagstaff and destroying the palisading and whare, or homes, inside. Three days later Colonel Warre led a strong force of the 70th Regiment as well as 50 kupapa ("friendly" Māori) to Te Arei and also took possession of the recently abandoned stronghold.
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Three redoubts were built above the river, an act that was taken by local Māori as a challenge. On 19 July a force of more than 1000 Māori began a siege of the redoubts that lasted until 30 July, with heavy exchanges of fire on most days. A relief force of 300 Forest Rangers, Wanganui Rangers and Native Contingent, as well as several hundred Lower Wanganui Māori, arrived with food and ammunition but discovered the Hauhau positions abandoned. Māori losses were between 13 and 20; the colonial force suffered four wounded.
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HMS Galatea at that time was visiting the country under the command of Prince Alfred, Duke of Edinburgh. and it is from this ship that the name was derived. Soldiers were stationed at the Fort in readiness to march into the Urewera forests to fight the Hauhau, and with them a renegade by the name of Te Kooti who had been captured after a battle in the Poverty Bay area. He was transported as a prisoner to the Chatham Islands when he soon became the leader of the prisoners.
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Ngata was born in Te Araroa (then called Kawakawa), a small coastal town about north of Gisborne, New Zealand. His iwi was Ngāti Porou. His father was Paratene Ngata, a tribal leader and expert in traditional lore, and his mother was Katerina Naki, the daughter of an itinerant Scot, Abel Enoch. Ngata was greatly influenced both by his father and by his great-uncle Ropata Wahawaha (who had led loyal kupapa Ngāti Porou forces against their Pai Mārire enemy (commonly known as Hauhau) in the East Cape War and later Te Kooti's escapees from the Chatham Islands).
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As a 21-year-old, Biddle enlisted in the New Zealand Colonial Forces as a constable in the 1st Division of the Armed Constabulary (Military Police). He soon saw action and was involved in a number of notable conflicts. According to Cowan (1935) 'He made a name in the Hauhau wars for his enterprise and disregard of danger. He was sometimes in trouble with military officers who had incurred his contempt by their ignorance of bush warfare or their excessive caution, but when men were needed for the fighting line the call was always for Biddle and men of his kind.
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At one point he found eleven men from his own hapu, Te Aowera, among a group of Hauhau prisoners and he personally shot each one."Ropata Wahawaha: The story of his life", 5 July 1897, Poverty Bay Herald As the fighting in his own area died down Ropata and his Ngati Porou war band were called upon by the government to fight in other areas, most notably to assist the Ngāti Kahungunu. On 18 August 1865 near Tahutahu-po, where the Hauhaus had taken up a position between Tokomaru Bay and Tolaga Bay. Henare Potae and 36 warriors fought a large body of Hauhaus at Pakura.
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Rangitaiki River bridge at Te Teko, ca. 1920s In the mid-1860s, Te Teko was the site of a significant siege on a Māori pā as part of the East Cape War. The New Zealand Wars: A History of the Maori Campaigns and the Pioneering Period: Volume II: The Hauhau Wars, 1864–72 by James Cowan, F.R.G.S. After peace came to the region, a hotel was established on the banks of the Rangitaiki River in 1879 and Te Teko rose in importance as a boat service was established to ferry hotel customers and travellers across the river. A bridge made the boat service redundant in 1915.
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When a group of women were sent out to join them three years later, several marriages ensued; a few members of the present-day population can trace their ancestry back to those missionary families. Moriori people in the late 19th century In 1865, the Māori leader Te Kooti was exiled on the Chatham Islands along with a large group of Māori rebels called the Hauhau, followers of Pai Mārire who had murdered missionaries and fought against government forces mainly on the East Coast of the North Island of New Zealand. The rebel prisoners were paid one shilling a day to work on sheep farms owned by the few European settlers. Sometimes they worked on road and track improvements.
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In 1865 there were fourteen clergymen - six European and eight Māori - in the Diocese of Waiapu. The Māori were: at Tokomaru, Matiaha Pahewa; at Wairoa, Tamihana Huata; at Turanga, Hare Tawhaa; at Waiapu, Rota Waitoa, Raniera Kawhia and Mohi Turei; at Table Cape, Watene Moeka; at Maketu, Ihaia Te Ahu. Waitoa opposed the Māori King Movement, which was a means of attaining Māori unity to halt the alienation of land at a time of rapid population growth by European colonists. He also opposed the Pai Mārire movement (commonly known as Hauhau) when it gained influence in the East Coast, and in 1865–66 he was forced to abandon Te Kawakawa mission for a short period of time.
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The Hauhau movement became a unifying factor for Taranaki Māori in the absence of individual Māori commanders. The style of warfare after 1863 differed markedly from that of the 1860-61 conflict, in which Māori had taken set positions and challenged the army to an open contest. From 1863 the army, working with greater numbers of troops and heavy artillery, systematically took possession of Māori land by driving off the inhabitants, adopting a "scorched earth" strategy of laying waste to Māori villages and cultivations, with attacks on villages, whether warlike or otherwise. As the troops advanced, the Government built an expanding line of redoubts, behind which settlers built homes and developed farms.
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"Capture of Kaitake, Ahuahu and Te Tutu", Taranaki Herald, 26 March 1864 Almost a fortnight later, on 6 April, a combined force of 57th Regiment and the newly formed Taranaki Military Settlers, a total of 101 men, set off from Kaitake to destroy native crops near the Ahuahu village, set amid dense bush south of Oakura. A detachment suffered 19 casualties - seven killed and 12 wounded - after being surprised by a Māori attack as they rested without their weapons at the order of their commander, Captain P.W.J. Lloyd. Māori casualties were slight. The naked bodies of the seven dead, including Lloyd, were later recovered; all had been decapitated as part of a Hauhau rite.
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Tāwhiao's father, Te Wherowhero, was the leader of the Waikato people, and his mother, Whakaawi, was Te Wherowhero's senior wife. He was born around 1822. After the Waikato were defeated by musket-armed Ngāpuhi led by Hongi Hika in a battle at Matakitaki (Pirongia) in 1822, they retreated to Orongokoekoea Pā, in what is now the King Country, and lived there for several years. Tāwhiao was born at Orongokoekoea in about 1825 and was named Tūkāroto to commemorate, it is said, his father's stand at Matakitaki. Tūkāroto was later baptised Matutaera (Methuselah) by Anglican missionary Robert Burrows, but repudiated it in 1867. Te Ua Haumēne, the Hauhau prophet, gave him the name Tāwhiao in 1864.
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Smith was 37 years old, and a captain in the 43rd (Monmouthshire) Regiment of Foot (later the Oxfordshire and Buckinghamshire Light Infantry), during the Waikato-Hauhau Maori War in New Zealand. The 68th (Durham) Regiment of Foot (Light Infantry) with a detachment of the 43rd commanded by Smith was deployed to attack an entrenchment held by the Māori. The following deed took place during the attack on 21 June 1864 at Tauranga for which he was awarded the VC.Ireland's VCs (Dept of Economic Development, 1995) In the charge he was struck by a bullet which lodged in the upper part of his leg. He continued to lead his men and was the first man into the entrenchment.
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Mayor of Wanganui, Hope Gibbons, placing soil from the battlefields of Belgium in the Wanganui Maori War Memorial on Anzac Day 1925 Monument honouring Te Keepa Te Rangihiwinui, (Major Kemp) Moutoa Gardens, also known as Pākaitore, is a park in the city of Whanganui, New Zealand. Named after the Battle of Moutoa Island in the Second Taranaki War, it contains a memorial to the battle inscribed "To the memory of the brave men who fell at Moutoa, 14 May 1864, in defence of law and order against fanaticism and barbarism."James Cowan (1956). The New Zealand Wars: A History of the Maori Campaigns and the Pioneering Period: Volume II: The Hauhau Wars, 1864–72, Chapter 3: THE BATTLE OF MOUTOA.
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After several more small engagements in the Waiapu Valley a delegation of east coast chiefs led by Mokena Kohere appealed to Donald McLean, the new Provincial Superintendent of Hawke's Bay, for arms and reinforcements to subdue the uprising. McLean immediately supplied Mokena with weapons and ammunition, then dispatched about 100 Colonial Defence Force troops under Major James Fraser. landed the troops at Hicks Bay and at the mouth of the Waiapu River on 5 July 1865 in a bid to capture Kereopa and Patara, shelling their Hauhau enemy the next day. When a trading cutter following the troops anchored off Whakatane on 22 July to allow surveyor and government interpreter James Fulloon to go ashore to investigate the local mood, it was boarded by Pai Mārire converts at the orders of Taranaki prophet Horomona.
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Te Kooti Arikirangi Te Turuki was born about 1832 into the Ngati Maru sub-tribe of the Māori people in Poverty Bay on the south shore of East Cape. By the age of 20 he had become known as one of a group of "bother boys" or "social bandits" who led protests over land rights in the Makaraka district near present-day Gisborne, seizing horses and cattle that were being grazed without agreement on Māori land and also plundering settlers' homes, often taking alcohol. The protests were part of a movement to recover occupied land and set up a "coalition" against the government. Despite his involvement in land politics, Te Kooti stayed clear of the Pai Mārire (Hauhau) religion when it spread to the East Coast in early 1865.
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Cameron's force, by then boosted to 2300, moved again on 2 February, crossing the Waitotara River by raft and establishing posts at Waitotara, Patea and several other places before arriving at the Waingongoro River, between Hawera and Manaia, on 31 March, where a large camp and redoubts were built. Troops encountered fire at Hawera, but his only other major encounter was at Te Ngaio, in open country between Patea and Kakaramea, on 15 March when the troops were ambushed by about 200 Māori, including unarmed women. Cameron claimed 80 Māori losses, the heaviest loss of Hauhau tribes in the West Coast campaign. His force suffered one killed and three wounded in the Te Ngaio attack, which was the last military attempt by Māori to halt Cameron's northward advance.
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In January 1880 the Studholme land ring tried to obtain permanent ownership of the land from Topia and sent surveyors to mark the exact boundaries. This incensed the Ngati Rangi faction and they called on Major Kemp for assistance. He re-activated his company of seasoned gun-fighters, with whom he had routed the Hauhau at the Battle of Moutua Island 16 years previously, and they rode up from the Whanganui river valley to Waiouru, and then on another 10 km east to the strategic high ground of Auahitotara, where they began some sabre-rattling live-firing practice. This upset the Ngati Whiti people at Moawhango village 15 km to the east, who re-activated their own gun-fighters as well. The Moawhango militia moved forward to two shepherds' huts at Te Waiu and dug gun- fighters’ trenches all round them.
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Sentry Hill redoubt, Taranaki, 1863.Three weeks later, on 30 April 1864, the measure of devotion to the Hauhau movement displayed itself in the reckless march by 200 warriors on the Sentry Hill redoubt, 9 km north-east of New Plymouth, in a one-sided battle that cost the lives of possibly a fifth of the Māori force. The redoubt had been built in late 1863 by Captain W. B. Messenger and 120 men of the Military Settlers on the crown of a hill that was the site of an ancient pā, and garrisoned by a detachment of 75 men from the 57th Regiment under Captain Shortt, with two Coehorn mortars. The construction of the outpost was regarded by the Atiawa as a challenge, being built close to the Māori position at Manutahi and on their land.
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The colonial government summoned thousands of British troops to mount major campaigns to overpower the Kīngitanga (Māori King) movement and also acquire farming and residential land for British settlers. Later campaigns were aimed at quashing the so-called Hauhau movement, an extremist part of the Pai Mārire religion, which was strongly opposed to the alienation of Māori land and eager to strengthen Māori identity. At the peak of hostilities in the 1860s, 18,000 British troops, supported by artillery, cavalry and local militia, battled about 4,000 Māori warriors in what became a gross imbalance of manpower and weaponry.. Although outnumbered, the Māori were able to withstand their enemy with techniques that included anti-artillery bunkers and the use of carefully placed pā, or fortified villages, that allowed them to block their enemy's advance and often inflict heavy losses, yet quickly abandon their positions without significant loss. Guerrilla-style tactics were used by both sides in later campaigns, often fought in dense bush.
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East coast hostilities erupted in April 1865 and, as in the Second Taranaki War, sprang from Māori resentment of punitive government land confiscations coupled with the embrace of radical Pai Marire expression. The religion arrived on the east coast from Taranaki in early 1865. The subsequent ritual killing of missionary Carl Volkner by Pai Mārire (or Hauhau) followers at Opotiki on 2 March 1865 sparked settler fears of an outbreak of violence and later that year the New Zealand government launched a lengthy expedition to hunt for Volkner's killers and neutralise the movement's influence. Rising tensions between Pai Mārire followers and conservative Māori led to a number of wars between and within Māori iwi, with kūpapa armed by the government in a bid to exterminate the movement.. Major conflicts within the campaign included the cavalry and artillery attack on Te Tarata pā near Opotiki in October 1865 in which about 35 Māori were killed, and the seven-day siege of Waerenga-a-Hika in November 1865.
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Armed Constabulary ambushed by Titokowaru's forces at Te Ngutu o Te Manu War flared again in Taranaki in June 1868 as Riwha Titokowaru, chief of the Ngāti Ruanui's Ngaruahine hapu (sub-tribe), responded to the continued surveying and settlement of confiscated land with well-planned and effective attacks on settlers and government troops in an effort to block the occupation of Māori land. Coinciding with a violent raid on a European settlement on the East Coast by Te Kooti, the attacks shattered what European colonists regarded as a new era of peace and prosperity, creating fears of a "general uprising of hostile Māoris"..David Morris, Speaker of the House of Representatives, March 1869, as cited by Belich. Titokowaru, who had fought in the Second Taranaki War, was the most skilful West Coast Māori warrior. He also assumed the roles of a priest and prophet of the extremist Hauhau movement of the Pai Mārire religion, reviving ancient rites of cannibalism and propitiation of Māori gods with the human heart torn from the first slain in a battle.
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It offered the Maori land-owners an annual rent of £3500, worth NZ $1.4 million today. But first, all the land-owning groups had to agree, and this caused great delays, as parts of the Murimotu plains had been used to gather wild- fowl by all the surrounding land-owners, Ngati Rangi (Karioi/Whanganui river) Te Ati Hau/Tuwharetoa (Taumarunui/Lake Taupo) and Ngati Whiti (Moawhango). The boundaries had already been sorted out back in 1850 at a huge hui chaired by Wanganui missionary Richard Taylor, with most of the Murimotu land being allotted to various hapu of Ngati Rangi, but no money was at stake back then, and in the intervening 20 years the Hauhau/Titokowaru/Te Kooti wars had been fought, creating new power groups and enmities, especially between the coastal Whanganui guerilla leader Major Kemp/Te Keepa and his upper river rival, Major Topia Turoa, and consequently numerous conflicting claims were put forward. In 1876, after five years of Land Court hearings at Wanganui, there was still no agreement.
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The Second Taranaki War is a term used by some historians for the period of hostilities between Māori and the New Zealand Government in the Taranaki district of New Zealand between 1863 and 1866. The term is avoided by some historians, who either describe the conflicts as merely a series of West Coast campaigns that took place between the Taranaki War (1860–1861) and Titokowaru's War (1868–69), or an extension of the First Taranaki War.James Belich, in "The New Zealand Wars" (1986) dismisses as "inappropriate" the description of later conflict as a second Taranaki war. (pp. 120) The conflict, which overlapped the wars in Waikato and Tauranga, was fuelled by a combination of factors: lingering Māori resentment over the sale of land at Waitara in 1860 and government delays in resolving the issue; a large-scale land confiscation policy launched by the government in late 1863; and the rise of the so-called Hauhau movement, an extremist part of the Pai Marire syncretic religion, which was strongly opposed to the alienation of Māori land and eager to strengthen Māori identity.
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Cameron's campaign became notable for its caution and slow pace, and sparked an acrimonious series of exchanges between Governor Grey and Cameron, who developed a distaste for the operations against Māori, viewing it as a war of land plunder and explaining the campaign could not deliver the "decisive blow" that might induce the Māori to submit. Cameron considered that the British army did most of the fighting and suffered most of the casualties in order to enable settlers to take Māori land. Many of his soldiers also had great admiration for the Māori, for their courage and chivalrous treatment of the wounded.Keith Sinclair, "A History of New Zealand", Penguin, 2000. Cameron offered his resignation to Grey on 7 February and left New Zealand in August. Cameron's march from Wanganui, with about 2000 troops, mainly the 57th Regiment, began on 24 January and came under daylight attack that day and the next from Hauhau forces led by Patohe while camped on an open plain at Nukumaru, suffering more than 50 casualties and killing about 23 Māori.
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