![]() Women, men and children were killed or herded away as slaves, the impact on these communities was profound. The nature and impact of Northern incursions into Taranaki during the 1820’s and 1830’s caused major upheaval in Taranaki. This simple proverb captured by the naming of the river symbolises our relationship to the Waikanae area. The essence of this proverb is also personified by the following proverb: Haunui-a-Nanaia was ‘staring in amazement’. What startled him was that the eyes of the Kanae were gleaming from the reflection of the stars and moon. When Haunui-a-Nanaia stared into the river waters, he noticed myriads of Kanae, or Mullet, swimming in shoals. ![]() It was during a cloudless night in which the stars and moon were prevalent in the skies. This proverb recalls when Haunui-a-Nanaia was crossing the river. The term, Waikanae, has two proverbial meanings. The naming of the Waikanae River itself symbolises the serene nature of this area. For centuries following its naming, Te Puna-o-Rongomai was utilised by our ancestors, the Muaupoko people, as a healing spring, and used in association with birthing rites. The spring itself was named as a result of Haunui-a-Nanaia witnessing the descent of meteor dust landing upon this spring, acknowledging its mana, it was named after Rongomai. This is located to the east of the Weggery Homestead within the Takamore wāhi tapu. The other source indicative of Rongomai is an ancient spring named Te Puna-o-Rongomai. The traditional name of the Paraparaumu waterfront is Te Wai-o-Rongomai. Again, within the boundaries of Te Āti Awa ki Kapiti, there are signs of this relationship. There are chronological accounts of landmarks being deemed tapu through Rongomai’s deeds as Haunui-a-Nanaia made his pursuit. Rongomai was a very powerful supernatural being in which it is stated that whatever its meteor dust touched would be deemed tapu, or to have an intrinsic spiritual condition, due to the nature of Rongomai. However, what is also important to recount is the connection between the deity, Rongomai, and Haunui-a-Nanaia. Within the boundaries of Te Āti Awa ki Kapiti, the rivers of Waimeha and Waikanae are no exception. Haunui-a-Nanaia is also well-known as the ancestor who named various tributaries and landmarks from Whanganui to Wellington. Haunui-a-Nanaia is well-known as the ancestor who pursued Wairaka by following the path of a deity named Rongomai, who exemplified itself in the form of a meteor. They resided in Whenuakura, near Pātea, and it was through an act of adultery on Wairaka’s behalf, and the subsequent pursuit of Wairaka by her husband, that brought Haunui-a-Nanaia to the area of Takamore. Haunui-a-Nanaia was married to a woman named Wairaka. Preceding the Te Tini-o-Pohokura settlement was the journey of an ancestor named Haunui-a-Nanaia, who has a direct relationship with the ancestral canoes of Kurahaupō and Aotea. The Te Tini-o-Pohokura people have direct connections with Te Āti Awa and coupled with the pou at the mouth of the Waikanae river, mark many traditional symbols of connection we maintain to some of the earlier occupant’s on the Kapiti Coast. The other pou, named ‘Te Kairākau’, was located at what is now the Camelot Subdivision in Ōtaihanga. One of these pou, named ‘Piopio’, was located at what is now known as Piopio Place, near the Waikanae beachfront. The name of this ancestress was bestowed upon two pou, or pillars, that rested on each side of the Waikanae River. Her name became Piopio Te Kairākau.Įventually Piopio Te Kairākau’s people migrated further south to the Kāpiti region. ![]() Once peace was agreed, Toi Kairākau bestowed upon Piopio his name in honour of that peace. ![]() One of their ancestors, Piopio, who was a prominent amongst her people, married a descendant of the famous Toi Kairākau named Atakore in order to bring warfare between the tribes to an end. One of these iwi groupings, Te Tini-o-Pohokura, spread its people throughout Taranaki, and sections of this community occupied areas in the upper reaches of the Mokau Valley. They were named after four brothers who led their people to Aotearoa. The names of these iwi were Te Tini-a-Taitāwaro, Te Tini-a-Pananehu, Tamaki, and Te Tini-o-Pohokura. Two of these migrations began with the arrival of the following waka to Taranaki Te Kahutara, Taikōria and Okoki. During this time, further waves of migrations occurred. The earliest accounts of Te Ati Awa ki Kapiti go back to the Kāhui Mounga collective that had spread itself from Taranaki and the Central Plateau region through to Te Upoko-o-te-Ika, or what is now the Wellington region. ![]()
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