127 Sentences With "Hawaiki" | Random Sentence Generator

In his book Hawaiki Rising, Sam Low tells how navigators would develop new techniques.

Hassett's personal and powerful photographic project, Ko Tooku taumata tonu, ko Hawaiki, came out of this tragedy.

"Hawaiki is like the place where they say some Māori come from and where we all go when we die, like our heaven," says Hassett.

This may indicate the direction in which Hawaiki may lie.

Tūwhakararo was a chief in Hawaiki in Māori mythology. His murder and the subsequent war led to one of the reasons for the Māori's emigrating from Hawaiki. Tūwhakararo went on a visit to the Āti Hāpai (or Raeroa) people, whose chief, Poporokewa, had married Tūwhakararo's sister Mairatea. In a wrestling match he was treated unfairly, and was killed in a treacherous manner.

In Māori mythology, Te Hono ki Hawaiki refers to Hawaiki – the original home island of all Polynesians – while Rongomaraeroa is another name for Rongo, the god of kūmara and other cultivated food. Rongomaraeroa is also the name given to the marae belonging to several hapū [sub-tribes] of the Ngāti Kahungunu and Heretaunga Tamatea iwi along the South-Eastern coastline of New Zealand's North Island.

'Moeraki' is usually translated as 'sleepy sky'. There are other places with the same name or versions of it, all along the path from the Polynesian homeland, Hawaiki.

According to various oral traditions, the Polynesians migrated from Hawaiki to the islands of the Pacific Ocean in open canoes, little different from the traditional craft found in Polynesia today. The Māori people of New Zealand trace their ancestry to groups of people who reportedly travelled from Hawaiki in about 40 named canoes (waka) (compare the discredited Great Fleet theory of the Polynesian settlement of New Zealand). Polynesian oral traditions say that the spirits of Polynesian people return to Hawaiki after death. In the New Zealand context, such return-journeys take place via Spirits Bay, Cape Reinga and the Three Kings Islands at the extreme north of the North Island of New Zealand.

In Māori tradition, Ngātoro-i-rangi (Ngātoro) is the name of a tohunga (priest) prominent during the settling of Aotearoa (New Zealand ) by the Māori people, who came from the traditional homeland Hawaiki.

In Māori tradition, the canoe Horouta was one of the great ocean-going canoes in which Polynesians migrated to New Zealand approximately 800 years ago. The story goes that Kahukura, a man from Hawaiki, introduced kūmara (sweet potato), to the locals who had never had anything like it before. In order to obtain more kūmara back in Hawaiki Toi gave the canoe to Kahukura. Upon gathering the coveted vegetables, Kahukura sent them back on the Horouta, commanded by Pāoa (or Pāwa).

Te Pou Hawaiki (also Epsom Avenue or Owhatihue,) is a volcano in the Auckland volcanic field in New Zealand. It was a small, low scoria cone south-east of Mount Eden that was quarried away.

According to Māori mythology Ngahue (sometimes known as Ngake) was a contemporary of Kupe and one of the first Polynesian explorers to reach New Zealand. He was a native of the Hawaiki and voyaged to New Zealand in “Tāwhirirangi”, his waka (canoe). No time has been fixed for these voyages, but according to legend he discovered pounamu (Greenstone) and Ngahue killed a Moa (large flightless bird - now extinct). Pounamu was sometimes called Te Ika-o-Ngāhue (Ngāhue's fish) and they took several boulders back to Hawaiki.

Alistair Hawaiki Campbell, ONZM (25 June 1925 – 16 August 2009) was a New Zealand poet, playwright, and novelist. His father was a New Zealand Scot and his mother was a Cook Island Maori from Penrhyn Island.

The young stratovolcano Ngauruhoe, named after the slave who legend says died on its summit Another legend recounts the exploits of Ngātoro-i-rangi, a tohunga (priest) who arrived from the ancestral Māori homeland, Hawaiki, on the Arawa waka (canoe). Travelling inland and looking southward from Lake Taupo, he decided to climb the mountains he saw there. He reached and began to climb the first mountain along with his slave Ngāuruhoe, who had been travelling with him, and named the mountain Tongariro (the name literally means 'looking south'), whereupon the two were overcome by a blizzard carried by the cold south wind. Near death, Ngātoro-i-rangi called back to his two sisters, Kuiwai and Haungaroa, who had also come from Hawaiki but remained upon Whakaari/White Island, to send him sacred fire which they had brought from Hawaiki.

In Māori mythology, Manaia was a chief of the mythological land Hawaiki. After his wife's brother Ngātoro-i-rangi had migrated to New Zealand, Manaia's wife, Kuiwai, sent their daughter Haungaroa and four other girls to tell Ngatoro that Manaia had cursed him. Ngātoro-i-rangi performed rituals to ward off the curse, cursed Manaia in return, and set out for Hawaiki with a force of 140 warriors to take vengeance on Manaia. Manaia's priests were confident that they would win easily and therefore prepared large ovens for the bodies of Ngātoro-i-rangi's warriors.

The spirits are believed to journey to the tree and down its roots into the sea bed. They are said to surface again on Ohau and say a last farewell to New Zealand before going on to Hawaiki.

As Whakatau's brother, Tūwhakararo had been murdered by the Āti Hāpai (or Raeroa) tribe, so the former avenged him by gathering an army and slaughtering the offending tribe. This is one event that was said to trigger migrations from Hawaiki.

They kill and eat humans and other animals. The Maero are said to harbour anger towards the Māori, who arrived from Hawaiki, displaced them and ruined the tapu (sacredness) of their homes, forcing them to dwell in inhospitable alpine regions.

Journal of Polynesian Society Page 25 and 26 He was trained at Taputapuātea marae as a priest and navigator and was renowned for his skills and status. He made a number of journeys around the islands of Hawaiki and eventually rose to become a powerful high priest with the mana (authority or right) to carry the most powerful of deities. The people of Ngāti Ohomairangi formed two divisions. After the various battles in Hawaiki these two divisions decided to participate in the migration to Aotearoa (New Zealand), and set about building the two great waka (ships) Tainui and Arawa.

There are several versions of the tradition but they tell of the arrival of Rākaihautū from the ancestral homeland Hawaiki who met the Kahui Tipua people who were already here. He showed them kumara, or sweet potatoes, and they built canoes including Arai Te Uru to go to Hawaiki and bring back this new and valuable food. However, on its return the vessel became waterlogged off the Waitaki River Mouth, spilled food baskets on Moeraki and Kartigi beaches and was wrecked at Matakaea, Shag Point, where it turned into what is now called Danger Reef. Its steersman, Hipo, sits erect at the stern.

Tama-te-kapua was Kahumatamomoe's father, who escaped Uenuku's wrath in Hawaiki. Kahu's son was Tawaki-moe- tahanga, whose own son was Uenuku-mai-Rarotonga who married Whakaotirangi, who is not the same Whakaotirangi who came to New Zealand on the Tainui canoe.

Tākitimu was a waka (canoe) with whakapapa throughout the Pacific particularly with Samoa, the Cook Islands, and New Zealand in ancient times. In several Māori traditions, the Tākitimu was one of the great Māori migration ships that brought Polynesian migrants to New Zealand from Hawaiki.

The Korotangi (bird of sorrow) is a taonga or sacred artifact discovered in New Zealand. It is a carving of a bird made in sepentine stone. Some Māori of Tainui allegiance believe that it was brought to the country from Hawaiki in their ancestral waka.

The structure still exists and was renovated in 1982–84.History of the Kauri Coast Kauri Coast information. Retrieved 5 September 2017. In Māori mythology, the ocean-going canoe Māhuhu voyaged from Hawaiki to New Zealand and overturned on the northern side of the entrance.

This scenario is also consistent with a much debated third line of evidence – traditional genealogies () which point to 1350 AD as a probable arrival date for many of the founding canoes () from which most Māori trace their descent. Māori oral history describes the arrival of ancestors in a number of large ocean-going canoes, or , from Hawaiki. Hawaiki is the spiritual homeland of many eastern Polynesian societies and is widely considered to be mythical. However, a number of researchers think it is a real place – the traditionally important island of Raiatea in the Leeward Society Islands (in French Polynesia), which, in the local dialect, was called Havai'i.

In Ngāti Porou and Ngāi Tahu stories, Uenuku was the Ariki of Hawaiki with 71 sons, all from different wives. In traditions from further north in the Pacific, Chief Uanuku Rakeiora and his son Ruatapu are said to have lived on Ra'iātea Island just over 27 generations ago, as descendants of Tangiia, contemporary of Iro-nui-ma-Oata (Whiro). The Aotea and Arawa tribes also have stories that relate to Chief Uenuku of Hawaiki. In Ngāi Tūhoe stories concerning Uenuku's ascension to godhood, he betrays the trust of his supernatural wife, Hinepūkohurangi, and wanders the earth searching for her until he dies and transforms into a personification of the rainbow.

In Māori tradition, Hoturapa was a chief of Hawaiki. His wife Kuramarotini owned the canoe Matahourua. One day, Hoturapa and his wife went out fishing in the Matahourua with their friend Kupe. Kupe tricked Hoturapa to dive into the water to free one of the lines.

In Māori mythology, Toto was a chief in Hawaiki. He had two daughters, Kuramarotini, the wife of Hoturapa, and Rongorongo, the wife of Turi. Toto felled a tree and made two canoes. One of these, the Aotea, was given to Turi, and was sailed by him to New Zealand.

Kupe managed to kill Te Kāhui Tipua by creating Lake Grassmere and drowning their villages. He sailed back to Hawaiki and never came back to the land he discovered. However, others came to New Zealand according to his directions. Ngahue, a contemporary of Kupe, sailed to New Zealand in his canoe, the .

Ngaru is a mythological hero from Avaiki (Hawaiki) in the mythology of Mangaia in the Cook Islands. Ngaru's mother was Vaiare and his grandfather the great lizard Moko. His wife was the beautiful Tongatea. To prove his prowess, he battles Tikokura and the shark Tumuitearetoka, who he outwits with the aid of Moko.

Cook's arrival seemed to be a confirmation of a prophecy by Toiroa, a priest from Mahia. At Tolaga Bay, Tupaia conversed with the priest, tohunga, associated with the school of learning located there, called Te Rawheoro. The priest asked about the Maori homelands, 'Rangiatea' (Ra'iatea), 'Hawaiki' (Havai'i, the ancient name for Ra'iatea), and 'Tawhiti' (Tahiti).

Te Hono ki Hawaiki is not to be confused with the traditional wharenui of the Rongowhakaata iwi: Te Hau ki Tūranga. Dating from the 1840s, this is the oldest extant carved meeting house and is on long-term loan to Te Papa. It is displayed in the nearby exhibition of Māori culture Mana Whenua.

A legend from East Cape relates to the Takitimu canoe, which was followed by a flock of kaka parrots as it left Hawaiki. They gorged on tawapou berries to sustain them on the long flight. When they reached East Cape they disgorged the seeds, which grew, and eventually the tawapou trees spread along the coast.

First published 1964. , The former quarry is now the site of Mount Smart Stadium. In the 2014 Treaty of Waitangi settlement with the Tamaki Makaurau Collective of 13 Auckland iwi, the volcano was officially named Rarotonga / Mount Smart and ownership was vested to the collective. The name Rarotonga means "the lower south" and was brought from Hawaiki.

In other Ngā Puhi Nui Tonu mythology, three dogs were brought to Aotearoa by Kupe. These spirits were known as kehua or guardians brought over from Hawaiki. During the arrival to Aotearoa they were sent to Cape Reinga with a few men to guard the escape of their souls. The hapū later was named Ngāti Kurī.

Te Uenuku, or simply Uenuku is an important early Māori carving housed at Te Awamutu Museum. Te Uenuku (literally "The rainbow") represents the tribal god Uenuku. Korotangi (bird of sorrow) is a carving of a bird made in sepentine stone. Some Māori of Tainui allegiance believe that it was brought to the country from Hawaiki in their ancestral waka.

Kirch, Hawaiki, Ancestral Polynesia. pp. 130-131 The new settlers built (homes) and (temples). Archaeologists currently believe that the first settlements were on the southern end of the Big Island of Hawaiʻi and that they quickly extended northwards, along the seacoasts and the easily accessible river valleys. As the population increased, settlements were made further inland.

It is not known when Māori began incorporating the name into their oral lore. Beginning in 1845, George Grey, Governor of New Zealand, spent some years amassing information from Māori regarding their legends and histories. He translated it into English, and in 1855 published a book called Polynesian Mythology And Ancient Traditional History Of The New Zealand Race. In a reference to Māui, the culture hero, Grey's translation of the Māori read as follows: > Thus died this Maui we have spoken of; but before he died he had children, > and sons were born to him; some of his descendants yet live in Hawaiki, some > in Aotearoa (or in these islands); the greater part of his descendants > remained in Hawaiki, but a few of them came here to Aotearoa.

The chasm became the volcanic rent of Mount Tarawera. Ngātoro-i-rangi eventually arrived at Taupō-nui-ā-Tia (Lake Taupo), and, looking southward, decided to climb the mountain nearest to him, Tauhara and looked out across Taupō-nui-ā- Tia to claim the land he saw. He reached and began to climb the first mountain along with his slave Ngāuruhoe, who had been travelling with him, and named the mountain Tongariro (the name literally meaning 'looking south'), whereupon the two were overcome by a blizzard carried by the cold south wind. Near death, Ngātoro-i-rangi called back to his two sisters, Kuiwai and Haungaroa, who had also come from Hawaiki but remained upon Whakaari (White Island) to send him sacred fire which they had brought from Hawaiki.

There is less tourism compared to the other islands in the archipelago. The local tourist infrastructure comprises boarding houses, two marinas, a four star hotel, The Hawaiki Nui and a port for visiting cruise ships. There is also a fledgling local industry in the maintenance of yachts and shipbuilding. The main source of employment is the island's public service and the consumer market.

Accounts from the northern East Coast indicate that the Tākitimu left Hawaiki after two brothers, Ruawharo and Tūpai, took the canoe from their enemies and escaped to New Zealand. The vessel landed on the Mahia Peninsula (Te Māhia) and the crew dispersed: Ruawharo stayed at Te Māhia, a man named Puhiariki went to Muriwhenua in present-day Northland, while others moved to Tauranga.

In Māori tradition, Tūwhenua was one of the great ocean-going, voyaging canoes (or waka) that were used in the migrations that settled New Zealand. The waka is linked to Bay of Plenty iwi. Some Māori from Ngatiira, of Opotiki, state that Tamatea came from Hawaiki in Tūwhenua, and that he found a tribe of aborigines living at Motu on his arrival.

Ngāti Tahu - Ngāti Whaoa is a Māori iwi of New Zealand who are the descendants of Tahu Matua. Tahu Matua arrived here in Aotearoa before the arrival of the seven waka from Hawaiki. Our Tupuna Whaoa is some generations younger. Whaoa descends from Tahu matua on his mother’s side, Hinewai, and he descends from Atuamatua on his father’s side, Paengatu.

The film's plot follows the story of Paikea Apirana ("Pai"). The village leader should be the first-born son, a direct patrilineal descendant of Paikea, the Whale Rider, he who rode on top of a whale (Tohora) from Hawaiki. Pai is originally born a twin, but her twin brother and her mother died during childbirth. Pai is female and so technically cannot inherit the leadership.

In terms of first contact, it was friendly and prolonged encounter, smoothed by Tupaia, the Tahitian priest and interpreter. As Cook wrote in his journal: During one of Topaa and Tupaia's conversations, Topaa said his ancestors came from Hawaiki. This is the same place that Tupaia came from. Cook estimated the population in the Motuara, Ship Cove, Anahou area to number 300 to 400.

The parks name ‘Omana’ is short for O-Manawatere ("the dwelling place of Manawatere"). According to legend, "This man Manawatere came from Hawaiki, he did not come in a canoe (waka), he glided over the ripples of the waves".The journal of the Polynesian Society Volume 30 1921 Pg 252-253 The ARC information board beside the pa says he rode on the back of a taniwha.

While there he killed a moa and discovered pounamu. After returning to Hawaiki, Ngahue helped build the using adzes made from the pounamu. were credited with being the source of fishing nets and flax weaving. There are at least two traditions regarding this: In one story, another man named Kahukura happened across the pulling in their nets during the night, and offered to help them.

Tasman Global Access (TGA) cable (Completed March 2017) is 2288 km long with landing points in Ngarunui Beach,Raglan and Narrabeen Beach,Sydney Australia. The TGA cable is made from two fibre pairs and it has a current design capacity of 20 Tbit/s. TGA is owned by Spark NZ, Vodafone NZ and Telstra. The Hawaiki Transpacific Submarine Cable System came into service in July 2018.

In Māori mythology, Kuramarotini was the daughter of Toto, a chief of Hawaiki. Toto made a gift to her of the canoe Matahourua, in which she went out fishing with her husband Hoturapa and their friend Kupe. Kupe tricked Hoturapa to dive into the water to free one of the lines. Once Hoturapa was overboard, Kupe set sail for New Zealand with Kuramarotini (Tregear 1891:186).

For over seven centuries the Gisborne Region has been inhabited by the tribes of Te Aitanga- a-Māhaki, Rongowhakaata, Ngāi Tāmanuhiri, Ngāti Porou and Te Aitanga-a-Hauiti. According to Māori tradition, these iwi descended from 3 main groups of migrants, the crews of the Te Ikaroa-a-Rauru, Horouta and Tākitimu waka, which were part of a larger seven-canoe migration from Hawaiki around 1350 AD.

According to the traditions of the Aotea, Horouta and Māmari ancestral canoes, kiore (Polynesian rats) were passengers on their voyages from Hawaiki to New Zealand. Carvings on a window frame of Te Ōhākī marae at Ahipara depict the story of Ruanui's rat, Ruanui being the captain of the Māmari canoe. On arriving in Hokianga Harbour, he released his rats onto an island now called Motukiore "rat island".

Maketu's population dropped from 1176 in 2006 to 1047 in 2013.Sunlive: More than 6000 in Pyes Pa The bay of Maketu Maketu is rich in ancestral Maori culture, specifically the Te Arawa tribe. Maketu was the landing site of the Te Arawa canoe. The Chief who led the voyage of the Te Arawa waka from Hawaiki to New Zealand/Aotearoa was known as Tametekapua.

In a second version, Vahi-vero is the son of Kui, a demigod of Hawaiki, and a goblin woman named Rima-roa. Kui plants food trees and vegetables and is also a great fisherman. The goblin woman Rima-roa robs his garden; he lies in wait and seizes her, and she bears him the son Vahi-vero. Vahi-vero visits a pool from which the beautiful Tahiti-tokerau daily emerges.

The Māori are the indigenous inhabitants of New Zealand. They originated with settlers from eastern Polynesian islands, who arrived in New Zealand in several waves of canoe voyages at some time between 1250 and 1300. Māori settled the islands and developed a distinct culture over several hundred years. Oral history tells of a long voyage from Hawaiki (the mythical homeland in tropical Polynesia) in large ocean-going canoes (waka).

' is a notable ancestor who originated in Hawaiki according to Māori tradition. He is particularly known to tribes with origins in the Gisborne District such as , and . is the name assumed by ' because he was assisted by a whale to survive an attempt on his life by his half-brother . On the island of Aitutaki, he is also known as a brother of Ruatapu, but is not as famous as him.

In Māori tradition, Tainui was one of the great ocean-going canoes in which Polynesians migrated to New Zealand approximately 800 years ago. The Tainui waka was named for an infant who did not survive childbirth. At the burial site of this child, at a place in Hawaiki known then as Maungaroa, a great tree grew; this was the tree that was used to build the ocean canoe.

In November 2008, Lee became a List MP in the New Zealand Parliament. Her maiden speech included sections in English, Māori, and Korean. In English, she mentioned crime, education, and anti-Asian racism issues in New Zealand. In the Māori section, she mentioned the history of Māori first coming to New Zealand by canoe from Hawaiki and compared it to her own migration to New Zealand by aeroplane.

Most taniwha have associations with tribal groups; each group may have a taniwha of its own. The taniwha Ureia, depicted on this page, was associated as a guardian with the Māori people of the Hauraki district. Many well-known taniwha arrived from Hawaiki, often as guardians of a particular ancestral canoe. Once arrived in New Zealand, they took on a protective role over the descendants of the crew of the canoe they had accompanied.

On 17 June 2018, Kolas was invited by the Hawaiki Project (an Indigenous social initiative) to seek funding from the Council of Indigenous Peoples to allow New Zealand Māori children to come to Taiwan on 23 August 2018 for a 10-day origin trip and participate in traditional tribal ceremonies; and at the same time plan in mid-February 2019, allow Taiwanese aboriginal children go to New Zealand to experience Maori culture.

House carving showing Kupe (holding a paddle), with two sea creatures at his feet In Māori mythology, Te Wheke-a-Muturangi is a monstrous octopus destroyed in Whekenui Bay, Tory Channel or at Patea by Kupe the navigator. The octopus was a pet or familiar of Muturangi, a powerful tohunga of Hawaiki. The wheke was nonetheless a wild creature and a guardian. When Kupe reached New Zealand, he encountered the beast off Castlepoint.

Māori historian Rongowhakaata Halbert also affirmed this in his book 'Horouta' (1999). Originally, the great Polynesian explorer Toi had given the Horouta to Kahukura so he could retrieve kūmara from Hawaiki. After retrieving the vegetables, Horouta returned to New Zealand with Pāoa as her commander and Kiwa her priest. The canoe first made landfall at Ahuahu, followed by the Bay of Plenty and Te Muriwai, where Pāoa's sister Hinehakirirangi disembarked and decided to stay.

One Maori legend mentions taniwha, in the form of wheke (octopuses), escorting two canoes in the Ngāti Toa migrations of the 19th century. Another story concerns three taniwha which escorted (Ngāti) Ruanui and Ngā Puhi on the journey from Hawaiki after the people called out to the atua (spiritual overlords) seeking a means of safe passage. Two taniwha oversaw the safety of Ngā Puhi and the other guarded Ruanui. The origins of many other taniwha are unknown.

The Maori waka Takitimu, one of the great Maori migration canoes, is said to have entered the harbour ca. 1290 in its voyage from the Maori traditional homeland of Hawaiki. Lieutenant (later Captain) James Cook in the vessel HMS Endeavour passed close to the harbour in November 1769 on his voyage of exploration of New Zealand, but did not enter it. The missionary schooner Herald was probably the first European vessel to enter the harbour, in 1828.

This was the beginning of the construction boom in the city. At the same time business and finance also boomed. During the 1990s new Residentials were built, including the One Waterfront Mauka Tower, Imperial Plaza, Nauru Tower and the Hawaiki Tower. There is still construction today on high rises such as the Moana Pacific East Tower and Moana Pacific West Tower twin towers, Keola Lai, Hokua at 1288 Ala Moana, Pacifica Honolulu, and The Watermark Waikiki.

The Tainui iwi share a common ancestry from Polynesian migrants who arrived in New Zealand on the Tainui waka, which voyaged across the Pacific Ocean from Hawaiki to Aotearoa (North Island) approximately 800 years ago. According to Pei Te Hurinui Jones, the Tainui historian, Tainui first entered the Waikato about 1400 bringing with them kumara plants. By about 1450 they had conquered the last of the indigenous people in a battle at Atiamuri.Pei Te Hurinui Jones.

In Māori tradition, Tinana (also known as Te Mamaru) was one of the great ocean-going, voyaging canoes that was used in the migrations that settled New Zealand. The Tinana canoe, later renamed Te Māmaru, is particularly important for the Muriwhenua tribes of Te Rarawa and Ngāti Kahu. The Tinana, captained by Tūmoana, landed at Tauroa Point near present-day Ahipara. The canoe later returned to Hawaiki where Tūmoana's nephew, Te Parata, renamed it Te Māmaru.

According to Muriwhenua tradition, the great waka navigator Kupe discovered the region, mistaking Houhora mountain, north of Kaitaia, for a whale. The crew of his waka explored from Cape Reinga to Parengarenga Harbour, including Karikari Peninsula, Tokerau Beach, Whangaroa Harbour and Matauri Bay. According to one tradition, he followed a current to Hakarara mountain in Matauri Bay. According to another, he landed in Hokianga Harbour, and on his return to Hawaiki, created waves which reached the coast of Ninety Mile Beach.

Te Waka a Māui (the canoe or vessel of Māui) is a Māori name for the South Island of New Zealand. Some Māori mythology says that it was the vessel which Māui (a demi-god hero, who possessed magic powers) stood on as he hauled up Te Ika-a-Māui (the fish of Māui – the North Island). There are also stories about other people, Kupe and Toi, who discovered Aotearoa (New Zealand). Māui lived in the Māori ancestral homeland of Hawaiki.

Māia lived at the Puhi Kaiti pā. Paikea is also a key ancestor in East Coast history who is said to have come from Hawaiki on the back of a whale. Traditions recount how, on his journey to New Zealand, Paikea's canoe sunk and his brothers drowned. After calling upon the guardians of the sea to help him, a taniwha in the form of a whale came to his rescue and carried him to land at Ahuahu (Great Mercury Island).

The origins of the name date back to the story of the Horouta waka and its journey from Hawaiki. The Horouta waka (led by captain Paoa) became severely damaged by high winds and seas en route to New Zealand. The waka and the crew on board were subsequently washed ashore at Ohiwa near Opotiki with a broken hull and bow piece. Upon landing, Paoa and his crew ventured inland to the interior mountain ranges to find suitable materials to repair the vessel.

Mātaatua was one of the great voyaging canoes by which Polynesians migrated to New Zealand, according to Māori tradition. Māori traditions say that the Mātaatua was initially sent from Hawaiki to bring supplies of kūmara to Māori settlements in New Zealand. The Mātaatua was captained by Toroa, accompanied by his brother, Puhi; his sister, Muriwai; his son, Ruaihona; and daughter, Wairaka. Mātaatua Māori include the tribes of Ngāi Tūhoe, Ngāti Awa, Te Whakatōhea, Te Whānau-ā-Apanui, Ngāpuhi, Ngāi Te Rangi, Ngāti Pūkenga.

Many Maori settled in Maketu, but some continued their journey inland, using the Kaituna River as far as Rotorua. Maketu is named after an ancient kumara (sweet potato) pit in Hawaiki, the Maori ancestral homeland. Maketu has a predominantly Māori population, although in recent years there has been an influx of many cultures to Maketu. In 2011, Maketu was one of many areas along the Bay of Plenty Coast affected by the grounding of the MV Rena and the subsequent oil spill.

Aristide and Daljit conclude that the priests were abducting people in order to reprogram then to serve the priests' unknown masters. Checking records they discover that there has been a rash of unsolved disappearances in the archipelago universe Hawaiki. Aristide travels there where he encounters agents of the conspiracy and narrowly misses being kidnapped, although he loses Bitsy in the process. Returning to his home universe Topaz he informs the authorities, including his friend the Prime Minister, who begin an investigation.

Ketetahi Springs Western Taupo Steam and Hot Springs Western Taupo looking north Ngāti Tūwharetoa are descendants of the eponymous male warrior Tūwharetoa i te Aupouri. He was born as in Onepu (Kawerau) ca. 1300. The main Tribal areas of his people are based from Te Awa o te Atua in Matata to Tongariro. He gains his mana principally from the powerful tohunga and navigator Ngātoro-i-rangi who piloted the great waka Te Arawa from Hawaiki to Aotearoa & also the great navigator Toroa of the Mataatua waka.

Various Māori traditions recount how their ancestors set out from their homeland in waka hourua, large double-hulled ocean-going canoes (waka). Some of these traditions name a mythical homeland called Hawaiki. Among these is the story of Kupe, who had eloped with Kuramarotini, the wife of Hoturapa, the owner of the great canoe Matahourua, whom Kupe had murdered. To escape punishment for the murder, Kupe and Kura fled in Matahourua and discovered a land he called Aotearoa ('land of the long-white-cloud').

Experts in these subjects were broadly known as . The rituals, beliefs, and general worldview of Māori society were ultimately based on an elaborate mythology that had been inherited from a Polynesian homeland (Hawaiki) and adapted and developed in the new setting. Alongside different Polynesian cultures having different versions of a given tradition, often the same story for a character, event, or object will have many different variations for every , , or individual who retells it, meaning there is never a fixed or 'correct' version of any particular story.

Their traditions make no mention of his coming to New Zealand, and the inference is that he was born there. Ngāi Tūhoe say that Toi's 'ancestor' Tīwakawaka was the first to settle the country aboard , "but only his name is remembered". A man named Kahukura would take Toi's canoe, the and return to Hawaiki with it. He sent back to the new lands with the canoe, which in Ngāti Kahungunu traditions was accompanied by Kiwa, who later sailed around to Gisborne and became the first man there.

The precise date at which the first inhabitants of New Zealand reached Otago and the extreme south (known to later Māori as Murihiku) remains uncertain. Māori descend from a race of Polynesian sea-wanderers who, moved from East Asia and south-east Asia to the islands of the Pacific. Tradition tells of their further journeyings from Hawaiki to New Zealand, and some commentators have identified this homeland as Havai'i, Vikings of the Sunrise, Peter H. Buck, p.65 an island in the Society Group.

The local Māori traditions state that the volcano was named by Ngātoro-i-rangi, an ancestor of the local Māori iwi, Ngāti Tūwharetoa. Ngātoro-i-rangi called volcanic fire from his homeland Hawaiki, which eventually emerged at Ngauruhoe. The name given by Ngātoro-i-rangi (Ngauruhoe) either commemorates his slave, who had died from the cold before the fire arrived, or refers to the insertions (ngā uru) of Ngātoro-i-rangi's hoe (paddle-like staff) into the ground during his summoning of the volcanic fire.

One of Whakatōhea's earliest ancestors was Chief Tarawa and his brother Tuwharanui had been left behind when the Te Tohorā waka left Hawaiki, and so built Te Arautauta waka to join the rest of their people in New Zealand. They arrived at Paerātā, east of the Waiōtahe River. Tarawa released two pet tanahanaha fish into a spring on the eastern bluff above Waiotahe Beach, which came to be known as Ōpōtiki-mai-tawhiti. Tarawa continued up the Mōtū River and married Manawa-ki-aitu.

These pocket universes include the technologically advanced world of Topaz, the medieval fantasy themed world of Midgarth, the hunter gatherer world Olduvia, and the aquatic paradise of Hawaiki, among many others. Various advancements in biotechnology have effectively rendered mankind immortal. Humans no longer age normally, and even death has been overcome by means of resurrection facilities which will download a backed up copy of a personality and memories into a reformed body. Genetic manipulation has allowed people to obtain designer bodies with different, even nonhuman, features.

Stephenson Percy Smith, Hawaiki: The Original Home of the Maori: with a sketch of Polynesian History, Whitcombe and Tombs, Limited, 1904. p. 170. Legends tell of a pair of dragons in Wailuku river near Hilo, one named Pili-a-mo'o, the other Noho-a-mo'o, who were defeated in a contest of arms and magic by Hiiaka the sister of volcano goddess Pele.William Drake Westervelt, Hawaiian Legends of Volcanoes: Collected and Translated from the Hawaiian, Ellis Press, 1916. pp. 120-122. This may recount the end of Pili's tyrannical reign in Hawai'i Island .

The point has a long history of wrecks, notably the wrecking of the ancestral waka atua on a return trip from Hawaiki, leaving some of the cargo being on the beach at Katiki, below the lighthouse. Tradition holds that the remains of the cargo are the Moeraki Boulders. Just before the light was to be lit for the first time, a storm shook the tower to the extent that the lamp glass broke. A new one had to be ordered, and the tower was strengthened, before the light was lit on 22 April 1878.

Smaller Archaic sites exist at Cape Wanbrow and at Beach Road in central Oamaru. The distinctive Archaic art of the Waitaki Valley rock shelters dates from this period — some of it presumably made by the occupants of these sites. The area also features Classic and Protohistoric sites, from after about AD 1500, at Tamahaerewhenua, Tekorotuaheka, Te Punamaru, Papakaio and Kakanui. Māori tradition tells of the ancient people Kahui Tipua building a canoe, Arai Te Uru, which sailed from southern New Zealand to the ancestral Polynesian homeland, Hawaiki, to obtain kumara.

The 350px Rongomaraeroa is the marae of the Museum of New Zealand Te Papa Tongarewa and incorporates a contemporary wharenui [meeting house] Te Hono ki Hawaiki. It is located on the museum's 4th floor overlooking Wellington harbour, and was officially opened on 30 November 1997. The design, described as "postmodern", was overseen by Te Papa's inaugural kaihautu (Māori leader), master carver Cliff Whiting. As "the only one of its kind expressly built for that purpose in a museum", this marae is "arguably the most prominent embodiment of [Te Papa's] commitment to biculturalism".

According to the epic, Sugriva, the commander of the wanara (ape man) from Sri Rama's army, sent his envoy to Yavadvip ("Java Island") to look for the Hindu goddess Sita. Another possible assumption is that the word "Java" comes from the root words in a Proto-Austronesian language, Awa or Yawa (Similar to the words Awa'i (Awaiki) or Hawa'i (Hawaiki) used in Polynesia, especially Hawaii) which means "home".Hatley, R., Schiller, J., Lucas, A., Martin-Schiller, B., (1984). "Mapping cultural regions of Java" in: Other Javas away from the kraton. pp. 1–32.

Interestingly, the tribe claims descent from the union of Hinepūkohurangi and Te Maunga. The story is also known to Ngāpuhi, and to the Ngāti Kahungunu of Wairoa who claim descent from the union, where Hinepūkohurangi is known instead as Tairi-a-kohu. The tribes of the Kurahaupō canoe in Marlborough also regard him as an ancestor. Uenuku is also particularly special to the Tainui Māori, who are said to have brought his spirit over from Hawaiki inside of a stone, and then transferred it into the carving of Te Uenuku.

According to local legend, the spirit of Uenuku was brought from Hawaiki to the North Island in a stone by the people of the Tainui. When they landed, they made the large carving known as either Uenuku or Te Uenuku out of tōtara with a round opening at the top, in which the stone was placed so that the spirit of Uenuku inhabited the carving. The carving is unique in form, and bears a noted resemblance to Hawaiian carving styles. Today, Te Awamutu Museum in Waikato has Te Uenuku in its possesson.

According to tradition, when the Mataatua waka first arrived at Whakatāne from Hawaiki 600 years ago, the men left the women alone in the canoe while they went to visit the shore. The canoe started to drift back out to sea. Wairaka, the daughter of captain- navigator Toroa, seized the paddle, and brought the wake back to shore. She forbade the tapu forbidding women to handle canoes, shouting "Kia Whakatane au i ahau", translating as "I will act the part of a man"; this phrase is the origin of Whakatāne's name.

Modern archeology, anthropology and linguistic studies confirm widespread Tongan cultural influence ranging widelyRecent Advances in the Archaeology of the Fiji/West-Polynesia Region" 2008: Vol 21. University of Otago Studies in Prehistoric Anthropology.]"Hawaiki, Ancestral Polynesia: An Essay in Historical Anthropology", Patrick Vinton Kirch; Roger C. Green (2001) through East 'Uvea, Rotuma, Futuna, Samoa and Niue, parts of Micronesia (Kiribati, Pohnpei), Vanuatu and New Caledonia and the Loyalty Islands,"Geraghty, P., 1994. Linguistic evidence for the Tongan empire", Geraghty, P., 1994 in "Language Contact and Change in the Austronesian World: pp.236-39.

In Māori tradition, Waipapa was one of the great ocean-going, voyaging canoes that was used in the migrations that settled New Zealand. In the Māori traditions of Northland, the Waipapa is said to have landed in Doubtless Bay. The captain asked his crew to take tawapou log rollers off the canoe, which had been carried from Hawaiki, and plant them on the slopes of a nearby hill. From the rollers grew a grove of tawapou trees that today serve as a memorial of the arrival of the canoe.

In 2009, American Samoa was connected to the Internet using the American Samoa Hawaii Cable (ASH) undersea cable that increased bandwidth from 20 Mbit/s to 1 Gbit/s. The project used a defunct PacRim East cable built in 1993 that previously connected Hawaii with New Zealand. The cable system now connects Samoa to American Samoa and then to Hawaii where it will connect to global submarine networks. In July 2018, the Hawaiki cable was activated with a branch providing a 200Gb/s connection from Pago Pago to Hawaii, New Zealand, Australia, and Oregon.

Aotea was a double canoe built by Toto from half of a great tree from Hawaiki, the other half being used for the canoe Matahourua. Toto gave Aotea to his daughter Rongorongo, who was married to Turi. In strife with the chief Uenuku, Turi killed the chief's son and thereafter had to flee for New Zealand with 33 passengers. During the voyage, they stopped at RangitahuaRangitahua has been identified by some as Raoul Island in the Kermadec Islands, but Tregear says 'this island cannot now be identified' (Tregear 1891:57).. and encountered some of the crew from the Kurahaupō canoe (Craig 1989:24).

Hāwea might have alternatively been a different tribe that arrived on the before or at a similar time to Waitaha before merging with them, with other ancient tribal groupings possibly including the Maero and Rapuwai. In Ngāi Tūhoe traditions, Toi's 'ancestor' Tīwakawaka was the first to settle the country aboard , "but only his name is remembered". A man named Kahukura took Toi's own canoe, the , and returned to Hawaiki. He sent back to the new lands with the canoe, which in Ngāti Kahungunu traditions was accompanied by Kiwa, who later sailed around to Gisborne and became the first man there.

Kupe and Ngahue were both contemporaries famous for exploring New Zealand before notable migration voyages began. The latter discovered pounamu, the former introduced the first dogs () and created Lake Grassmere to drown Te Kāhui Tipua - described as 'giants' or 'ogres' who were said to be living in Marlborough at the time. Both Kupe and Ngahue returned to Hawaiki, though Ngahue came back with the after a war with Uenuku. In tradition, the local Ngāti Hotu and Ngāti Ruakopiri of Lake Taupo and Lake Rotoaira were harassed by Ngāti Tūwharetoa, and later pushed to extinction in the King Country by the Whanganui Māori.

Another account makes Aonui a female survivor of the wreck of the Arai Te Uru, built by Kahui Tipua, who had arrived earlier but sent this vessel to the Polynesian homeland Hawaiki to get kumara. On its return the canoe suffered shipwreck at Shag Point in North Otago, but its survivors quested about the land in search of supplies. If they failed to get back before dawn they turned into natural landscape-features, and this fate befell Aonui. These ancient traditions suggest that some of the earliest Polynesian settlers in the south knew the Taieri Plain.

In the early years of the Nauru Phosphate Royalties Development Trust, it financed the construction of two of five high-rise luxury condos in Hawaii (on the island of Oahu). The five towers (two completed as of October 2005) are on prime Honolulu real estate with ocean views and represent a benchmark in Honolulu luxury high-rises. Other investments included Nauru House in Melbourne and Hawaiki Tower in Honolulu. These luxury properties were only part of an international real estate portfolio that stretched into countries including Australia, the Philippines, Fiji, Guam, Samoa, the US, New Zealand, and the United Kingdom.

In one story, Uenuku visits a woman named Iwipupu over the course of many nights, while her husband Chief Tamatea-ariki-nui of Hawaiki is away from home. Iwipupu falls pregnant to the supernatural entity, with his instructions being to name the child Uenuku-titi if it was a girl, and Uenuku-rangi if it is a boy. As soon as Tamatea returned, Iwipupu told him she had been visited by somebody of his likeness, and then he figured that it was the spirit of Uenuku who made her pregnant. Some months later, Iwipupu birthed a stillborn child.

The carving is unique in form, and bears a noted resemblance to Hawaiian carving styles. Tainui tradition would suggest that it dates from circa 1400 CE, an era known to New Zealand ethnologists as Te Tipunga or Archaic period. Tradition goes on to say that the spirit now inhabiting the carving originated from Hawaiki, brought over on the Tainui canoe inside a stone, which was later placed inside the spiral at the top of the carving. Sure enough, recent work by the museum has shown that it is made from tōtara, a common native New Zealand hard wood.

James Busby drafted the Declaration of the Independence of New Zealand and co-authored with William Hobson the Treaty of Waitangi, which is considered by some to be the founding document of the nation of New Zealand. The Treaty of Waitangi was not however the basis for either the British annexation of New Zealand, or the development of representative government in the colony. The indigenous Māori people of New Zealand consider Kupe, a mythologised figure who led the first migration to New Zealand from Hawaiki in the 10th Century, to be a founding figure and the common ancestor of all Māori.

By no means certain, but certainly possible, is an origin in the large islands of Samoa, namely Savaii. Variants include, in order of migration, Havaii, the old name for Raiatea in French Polynesia; the far better known Hawaii in the United States, Avaiki in the Cook Islands and Niue and Hawaiki in New Zealand. There are endless local variants. In the Cook Islands, for example, on the capital island of Rarotonga, northern facing volcanic rocks, tumbling onto the shore millennia ago and still set in place, are well known as the ancient departure point for souls bound for Avaiki - the afterworld or heaven.

According to the of North Auckland and the west coast of the North Island, Kupe sailed to New Zealand in the from Hawaiki after murdering a man called Hoturapa, and making off with his wife, Kuramarotini. Traditional songs recount Kupe's travels along the coast of New Zealand. In Ngāpuhi tradition, he brought the first three dogs and sent them to Cape Reinga with a few men to guard the passage to the afterlife, who would become the Ngāti Kurī. Kupe's exploration of Marlborough had been impeded by Te Kāhui Tipua, frequently described as a tribe of ogres or giants that arrived with Rākaihautū‎.

Traditional Māori religion, has deviated little from its tropical Eastern Polynesian roots on the island of Hawaiki Nui. Accordingly, all things were thought of as possessing a life force or . The god Tangaroa was the personification of the ocean and the ancestor or origin of all fish; Tāne was the personification of the forest and the origin of all birds; and Rongo was the personification of peaceful activities and agriculture and the ancestor of cultivated plants. (According to some, the supreme personification of the Māori was Io; however this idea is controversial.) Christianity plays an important role in Māori religion today.

When the Tainui waka and Te Arawa waka were constructed it was intended that Ngātoro-i-rangi should command the Tainui canoe in its journey from Hawaiki to New Zealand. The two waka were anchored together for the initial sea tests before launching. However, Ngātoro-i-rangi was persuaded by Tama-te-kapua to come aboard Te Arawa with his wife to perform the final rituals that would allow the waka to make for open water. While this was happening Tama-te-kapua ordered his crew to head for open water, and thus Ngātoro-i-rangi and his wife were kidnapped.

He worked in partnership with the chief executive officer Cheryll Sotheran on the project to construct and open the new museum building on the Wellington waterfront. He worked with museum staff to develop the Māori exhibitions and care for and display the taonga (treasures) from around New Zealand held by the museum. In particular he led the design and construction of the contemporary marae Rongomaraeroa and the spectacular wharenui Te Hono ki Hawaiki. The marae complex is situated on the fourth floor of the museum and was completed for the new building's opening with a dawn ceremony and pōwhiri on 14 February 1998.

Traditional beliefs may be invoked, and the deceased is told to return to the ancestral homeland, Hawaiki, by way of , the spirits' journey. The close kin may not speak. It is traditional for mourners to wash their hands in water and sprinkle some on their heads before leaving the area where the tūpāpaku lies in state. On the last night, the (night of ending), the mourners hold a vigil and at a time assigned by custom (sometimes midnight, sometimes sunrise) the coffin is closed, before a church or marae funeral service and/or graveside interment ceremony, invariably Christian in modern times.

The point of the turret shell was removed and the remains honed to a chisel point of about 60 degrees by grinding. Although found in various East Polynesian Islands the most common site by far is Fa'alia, Ruahine, in the Society Islands, where many have been located from the same period.Journal of Pacific Archaeology, Vol 2, No2, 2011.Connections with Hawaiki the evidence of a shell tool from Wairau bar in Marlborough NZ.J. Davidson, Findlater, Fyfe, MacDonald and Marshall The significance of the find that was dug up 60 years ago was not realised until recently.

In Māori mythology, the indigenous faith carried largely unchanged to Aotearoa from the tropical Eastern Polynesian homeland Hawaiki Nui. Tangihanga (mourning ceremonies) or native funeral rituals, as well as tangata whenua (people of the land) are both strongly linked with the concept of Māori identity. Local government in the Auckland Region actively promotes its growth, stating that "Using Māori names for roads, buildings and other public places is an opportunity to publicly demonstrate Māori identity". Auckland Council have also stated that both kaumātua and kuia (male and female tribal elders) are crucial to the "matauranga and tikanga that underpins Māori identity".

The korupe (carving over the window frame) at Mahina-a-Rangi meeting house at Turangawaewae Marae, Ngāruawāhia showing the Tainui canoe (ca. 1350) with its captain Hoturoa. Above the canoe is Te Hoe-o-Tainui, a famous paddle, the kete (kit) given to Whakaoterangi by a tohunga of Hawaiki, the bird Parakaraka (front) who was able to see in the dark, and another bird who warned of approaching daylight."Maori meeting houses of the North Island" by John C M Cresswell, 1977 (p 31) Photograph by Albert Percy Godber circa 1930s Tūrangawaewae Marae is located in the town of Ngāruawāhia in the Waikato region of the North Island of New Zealand.

Hawaiki Nui Va'a i race in French Polynesia The length of a race ranges from short sprints (e.g., 250–500 metres for the OC1 and the OC12, 500–2000 metres (usually includes turns) for the OC6) to longer events, including marathons (e.g., 42 kilometres). A number of races are raced over distances that far exceed 42 kilometres, including the Molokaʻi Hoe that crosses the Kaiwi Channel between the islands of Molokai and Oahu in Hawaii. However, long-distance races of 20 to 30 kilometres are more common, with shorter 5 to 8 kilometre courses typically being offered to novice paddlers and those under 20 years of age.

Rongorongo is an ancestress from Ra'iātea Island (Hawaiki) in Māori tradition, particularly of the Ngā Rauru, Ngāti Ruanui, Taranaki, and Whanganui iwi. She was the wife of Turi, the chief of the Aotea canoe which was given to Rongorongo as a present by her father Toto. After Rongorongo overheard Uenuku chanting incantations of Turi's murder, Turi and his people fled to New Zealand in the Aotea and arrived at the mouth of the Patea River. In te reo, rongorongo holds meaning to the concepts of news, fame, and report; or it can be a verb (-hia, -na) to describe experiences such as hearing, smelling, and feeling.

Ngātoroirangi eventually left the Central North Island and returned to Maketu to conduct the rituals to bring Te Arawa waka to rest, before finally settling at Motiti Island. However, on account of a curse uttered by his brother-in-law Manaia, Ngātoro- i-rangi led an expedition to Hawaiki, and defeated Manaia in the battle of Ihumoto-motokia. Ngātororiangi also left a son at Tongareva Island. Ngātoro-i- rangi then returned to Aotearoa and fortified Motiti Island, where he was attacked by Manaia, who, with all his host, perished when by mighty spells Ngātoro-i-rangi raised a huge storm called Te Aputahi-ā-Pawa.

Captain James Cook - so often, the denial of a sacred comb is the catalyst for Ruatapu's revenge. In the Māori traditions of Ruatapu's life, he is always a son of Chief Uenuku, ariki of Hawaiki, and is belittled by him for being his only son born of a slave wife, and therefore being unable to use a sacred comb in his hair. With the exception of Paikea, Ruatapu kills Hawaiki's nobility aboard a canoe in every telling. The story is particularly well-known to tribes that originated in the Gisborne District such as Ngāti Porou, Ngāti Kahungunu, and Ngāi Tahu, and especially Ngāti Porou's hapū Ngāti Konohi.

Hugo Pratt discreetly slides into his story various allusions to cultural elements of the different Oceanian peoples encountered, whether through their songs or their conversations. They allude for example to gods, creatures or illustrious people, like Kanaloa, Tāne, Tū, Rongo, Tangaroa, Māui, Kupe, , Pehee Nuee Nuee the great fish ... They also speak of mythical places like Hawaiki. Finally, they evoke several of the many Pacific islands: Mangareva, Hawaii, Tahiti, Heragi (Māori name for Pitcairn Island, in Pitcairn Islands), Aotearoa (Māori name for New Zealand), Tubuai ... The decor of the comic is punctuated by various Oceanian masks. Several of them are thus visible on the house where Cain is a prisoner.

From there, some migrated down to the western Polynesian islands of Samoa and Tonga while others island-hopped eastward, all the way from Otong Java in the Solomons to the Society Islands of Tahiti and Ra'iatea (once called Havai'i, or Hawaiki). From there, a succession of migrant waves colonised the rest of eastern Polynesia, as far as Hawai'i in the north, the Marquesas Islands and Rapa Nui (Easter Island) in the east, and lastly New Zealand in the far south. Analysis by Kayser et al. (2008) discovered that only 21 per cent of the Māori-Polynesian autosomal gene pool is of Melanesian origin, with the rest (79 per cent) being of East Asian origin.

The scraper-board print Battle of the Wind and the Sea Gods (1945), won Woods the Esther Glen Award from the New Zealand Library Association for outstanding contribution to children's literature. Woods' scraper-board print Māori Navigators (c1940.) was inspired by the Māori myth of the great fleet of canoes departed from the legendary Hawaiki on a voyage of discovery making landfall in New Zealand in 1350. His image of a canoe cresting a wave appealed to New Zealanders celebrating the centenary of the 1840 arrival of settlers' ships. The image was published as a frontispiece to A.H. Reed's The Story of New Zealand in 1945, placing it firmly in the public's imagination as an icon of nationhood.

Soon, Māui caught hold of a giant fish said to be a gift from Murirangawhenua, which he successfully hauled up to the surface of the ocean, the canoe getting caught atop Mount Hikurangi which according to Ngāti Porou, is still there. Māui went to examine his catch, and have it blessed by priests from Hawaiki, trusting his brothers to look after it. Out of jealousy though, the brothers took to beating the fish and cutting it open, carving out the mountains and valleys of what would become , the North Island. , the South Island, likewise was the name of Māui's canoe, Stewart Island was , Māui's anchor stone, and Cape Kidnappers became , Māui's fish hook.

Hawaiki links Australia and New Zealand to the mainland United States, as well as Hawaii and American Samoa, with provision for connections to New Caledonia, Fiji and Tonga. The cable has two fibre optic pairs from the US to Australia, one pair from the US to New Zealand and one pair from New Zealand to Australia. The cable length is 15,000 km and has a capacity of 43.8 Tbit/s. A new company Pacific Fibre proposed another international cable between New Zealand and the United States, with claims in 2011 by one of the proponents Sam Morgan that competition would cut international capacity costs, and result in more generous internet data caps.

In one account, the great navigator Kiwa was the commander aboard the Tākitimu canoe which made the first landfall in the region from Hawaiki. In this version, Pāoa (or Pawa), captain of the waka Horouta, is said to have followed later. However, another widely accepted version of events is that Horouta preceded Tākitimu (possibly by as much as 100 years) with both Pāoa and Kiwa aboard, and that Tamatea was commander of Tākitimu. In 1931, Sir Āpirana Ngata maintained in an address to the Tairawhiti Maori Association that Horouta was in fact the main canoe that brought the people to the East Coast, not the Takitimu, and that Ngāti Porou had always regarded Tākitimu as "an unimportant canoe".

Nunuku-whenua was a Moriori chief and famous sixteenth century pacifist. The Moriori are a Polynesian people who settled in the then-uninhabited Chatham Islands around the year 1500."Origins of the Moriori people", Denise Davis and Māui Solomon, Te Ara: The Encyclopedia of New Zealand, New Zealand Ministry of Culture and Heritage Following an intertribal conflict, Nunuku-whenua, a prominent Moriori chief of the Hamata tribe, established "Nunuku's Law", which forbade war, cannibalism and killing in any form."The migrations from Hawaiki", ibid The law was strictly abided by, and peace was maintained in the Chathams until the islands were invaded by about 900 Māori from two iwi, the Ngāti Mutunga and the Ngāti Tama, in 1835.

One legend recounts that in the 1300s, the great navigator Kiwa landed at the Turanganui River first on the waka Tākitimu after voyaging to the region from Hawaiki and that Pāoa, Captain of the waka Horouta, followed later. An alternative legend recounts that Kiwa waited so long for the Horouta canoe to arrive that he called its final landing place Tūranganui-a-Kiwa (The long waiting place of Kiwa). However, a more popular version of events is that Horouta preceded Takitimu. In 1931, Sir Āpirana Ngata stated that Horouta was the main canoe that brought the people to the East Coast and that Ngāti Porou always regarded Takitimu as "an unimportant canoe".

According to mythology, the spirits of the dead travel to Cape Reinga on their journey to the afterlife to leap off the headland and climb the roots of the 800-year-old pohutukawa tree and descend to the underworld to return to their traditional homeland of Hawaiki, using the Te Ara Wairua, the 'Spirits' pathway'. At Cape Reinga they depart the mainland. They turn briefly at the Three Kings Islands for one last look back towards the land, then continue on their journey. A spring in the hillside, Te Waiora-a-Tāne (the 'Living waters of Tāne'), also played an important role in Māori ceremonial burials, representing a spiritual cleansing of the spirits, with water of the same name used in burial rites all over New Zealand.

James Kealoha Beach, "Carlsmith Beach Park", in Hilo Hawaii is said to have been named after Hawaiiloa, the legendary Polynesian navigator who first discovered it. Other accounts attribute the name to the legendary realm of Hawaiki, a place from which some Polynesian people are said to have originated, the place where they transition to in the afterlife, or the realm of the gods and goddesses. Captain James Cook, the English explorer and navigator who was captain of the first European expedition that came upon the Hawaiian Islands, called them the "Sandwich Islands" after his patron, the Earl of Sandwich. Cook was killed on the Big Island at Kealakekua Bay on 14 February 1779, in a mêlée which followed the theft of a ship's boat.

It is said that he was the descendant of Pou-te-aniwaniwa (possibly Pou-te-anuanua of Rarotonga), and the son of Rongo-mai (personified form of meteors and meteorites) and Hine-te-wai. Using the bodies of his mother, father, Paoka-o-te-rangi, Totoe-rangi, Tahaina, Kaurukiruki, and Hereumu, he built a bridge from Hawaiki to New Zealand for himself and his wife Rongoiamo to cross the Pacific Ocean. With this bridge, they are the origin of the kūmara in New Zealand. Supposedly, these entities represented the colours of a rainbow bridge. This atua's wife is Tūāwhiorangi, who appears as the lower rainbow during a double rainbow, sometimes she may be referred to as ‘Atua wharoro mai te rangi’.

The algae and plant life in the lake make it look blue and green Blue Lake lies within the rohe (tribal area) of Ngāti Apa ki te Rā Tō. As part of the iwi's 2010 treaty settlement, the lake passed into tribal ownership and was then given back to the Crown. The lake was traditionally used in ceremonies to cleanse the bones and release the spirits of the dead, so they could begin their journey to Hawaiki, and the iwi regard its waters as tapu (sacred). (Blue Lake was used only for males; Lake Constance was used for females.) Its Māori name, Rotomairewhenua, means "the lake of peaceful lands". In August 2014, the official name for Blue Lake was altered to Rotomairewhenua / Blue Lake, following the Ngāti Apa ki te Rā Tō treaty settlement with the Crown.

After fighting Te Moana-waipu, he returned home to New Zealand, where Ruatapu was born. In Ngāti Porou and Ngāi Tahu's traditions, Uenuku would later shame Ruatapu, either for walking atop the roof of his house, or for using either his or Kahutia-te-rangi's sacred comb, or by being denied a tapu grooming of his hair before the family set out on a new canoe that Uenuku had built \- regardless of the reason, he may not use the comb due to being the son of Uenuku's slave wife. Some tellings say Ruatapu is the firstborn child, but is still junior to his younger brother on account of the difference in their heritage. After this, Ruatapu lures the nobles of Hawaiki into a canoe, and then kills all of them, save for Kahutia-te-rangi who manages to escape and migrate to New Zealand with the help of the gods.

Kerikeri Dolphin watching in the bay Urupukapuka Island About 700 years ago, the Mataatua, one of the large Māori migration canoes which journeyed to New Zealand from Hawaiki, was sailed to the Bay of Islands (from the Bay of Plenty) by Puhi, a progenitor of the Ngāpuhi iwi (tribe) which today is the largest in the country. Māori settled and multiplied throughout the bay and on several of its many islands to establish various tribes such as the Ngāti Miru at Kerikeri. Many notable Māori were born in the Bay of Islands, including Hone Heke who several times cut down the flagpole at Kororāreka (Russell) to start the Flagstaff War. Many of the Māori settlements later played important roles in the development of New Zealand, such as Okiato (the nation's first capital), Waitangi (where the Treaty of Waitangi would later be signed) and Kerikeri, (which was an important departure point for inland Māori going to sea, and later site of the first permanent mission station in the country).