199 Sentences With "hongi" | Random Sentence Generator

The warrior gave Cardi a "hongi" greeting by rubbing noses.

A pōwhiri is a traditional Māori welcoming ceremony involving speeches, dancing, singing and the hongi.

The couple pressed noses with a long line of people in a greeting known as a 'hongi'.

Harry and Meghan were also welcomed with a traditional hongi greeting from Maori elders -- involving touching noses and foreheads.

At the end of their engagement, Meghan and Harry greeted and performed in the traditional practice of hongi with members of the QEII Trust.

Meghan was able to practice her hongi before traveling to New Zealand last month when she attended the opening of a Pacific art exhibit.

Meghan, 37, and Harry, 34, were invited to perform the hongi, a traditional Māori greeting which includes two people pressing their nose and foreheads together.

Meghan performed a hongi — a Maori nose rubbing greeting — with several of her hosts, including New Zealand's high commissioner Sir Jerry Mateparae and his wife Janine.

He was gifted with a whale tooth pendant and was honored with a hongi -- a greeting in which two people press their noses and foreheads together.

Just before she left, she did another hongi with performers from Ngati Ranana, the London Maori Club, who had entertained the royal party with a waiata — or song.

Harry and Meghan rubbed noses with Maori leaders in a traditional "hongi" greeting and were welcomed by a "haka", a centuries-old tribal war dance, to salute and honor them.

A Maori tribe in the New Zealand capital of Wellington has restricted its "hongi" greeting, where people press their noses together and touch foreheads, reported Radio New Zealand on Thursday.

On July 211, Mauna Kea law enforcement personnel performs hongi, a traditional Maori greeting, with protesters blocking a road to the summit of Mauna Kea, a site considered sacred in Hawaii.

Upon his arrival, William was welcomed by Ardern and in a very emotional moment, the two greeted each other with a hongi — a traditional Maori greeting where people press their noses and foreheads together.

The duo will travel to the Government House shortly where they'll be invited to hongi — a traditional Māori greeting in which people press their noses together — with the Governor-General's Kuia and Kaumātua (Māori elders).

While there, they were invited to perform the hongi, a traditional Māori greeting which includes two people pressing their nose and foreheads together, before the pōwhiri which includes a haka, performed by members of the New Zealand Defence Force.

Meghan, 37, and Harry, 34, were invited to perform the hongi, a traditional Māori greeting which includes two people pressing their nose and foreheads together, before the pōwhiri which includes a haka, performed by members of the New Zealand Defence Force.

Again, this is a ruse by Wirepa to lure Hongi in. However, when the trap is sprung, the warrior and Hongi get the upper hand and kill most of Wirepa's men. While Hongi battles Wirepa, the warrior is severely wounded but manages to return and save Hongi. Wirepa, distracted from his battle with Hongi, beats the warrior to the ground before returning his attention to Hongi.

Labidochromis sp. "Hongi" is an undescribed species of cichlid fish from Eastern Africa. Other names for the fish include kimpuma, Hongi red top and Hongi cichlid. It is well known in the aquarium trade.

Tane, the chief of a Maori, his 15-year-old son Hongi and their tribe allow a rival tribe access to the remains of the second tribe's fallen warriors. Hongi does not trust the rival tribe's leader, Wirepa, and follows him. As Hongi suspected, the visit is a ruse, and Wirepa desecrates the grave site as a pretext for war, blaming Hongi for disturbing the remains. Tane believes his son is innocent, but offers to kill Hongi if it will prevent war.

Hongi returns to the warrior, who is mortally wounded. Hongi adopts the warrior into his tribe, so that his own ancestors will guide the warrior into the afterlife. The film ends with a final vision of Hongi's grandmother, who is very pleased, as Hongi begins his return home.

While tracking down Wirepa, Hongi has a series of visions of his long dead grandmother, who helps them on their way. Hongi and the warrior track down Wirepa, and several of his men are killed before Wirepa and his surviving warriors flee. Hongi and the warrior go after them, and the warrior kills a small band of hunters they come across to keep his identity a secret. Hongi is devastated by this, and screams at the warrior.

Hongi-Hongi stream The Hongi-hongi stream has its source to the east of Eton Place. The stream once made its way to a lagoon and then into the sea at Ngamotu Beach. The Honeyfield residence, built by Dicky Barrett, was close by on the eastern side, with sand dunes on the western side. The stream and lagoon, in Sir George Greys' Polynesian Mythology, were said to be named by "Turi" in relation to the strong smell of "sulphuretted hydrogen gas".

The hongi may be performed by Māori and non- Māori, and between New Zealanders and foreign visitors. Several British royals have been greeted with the hongi during visits to New Zealand, including: Prince Charles; Princess Diana; Duchess Camilla; Prince William and Kate Middleton; and Prince Harry and Meghan Markle. U.S. Secretary of State Hillary Clinton was greeted with a hongi in November 2010 during her visit to Wellington. Former U.S. President Barack Obama exchanged a hongi during a visit to the country in March 2018.

U.S. airman and a Māori warrior exchange a hongi during a pōwhiri ceremony. Two Māori women exchange a hongi, 1913. The traditional Māori greeting, the hongi () is performed by two people pressing their noses together; some include, at the same time, the touching of foreheads. The greeting is used at traditional meetings among Māori people, and at major ceremonies, such as a pōwhiri.

Hongi Hika continued with attacks at present-day Thames and in the Waikato. Te Kawau's Amiowhenua expedition ended when his Ngāti Whātua forces, uniting with the Taranaki they were embattled with, jointly defended Tainui's Matakitaki pā from Hongi Hika's forces. In 1825 Hongi Hika was victorious over Ngāti Whātua in the battle of Te Ika a Ranganui near Kaiwaka, and pursued survivors into the Waikato.

That king was Te Wherowhero, a man who had built his mana defending the Waikato against Hongi Hika. Hongi Hika never attempted to establish any form of long term government over iwi he conquered and most often did not attempt to permanently occupy territory. It is likely his aims were opportunistic, based on increasing the mana Māori accorded to great warriors. Hongi Hika is mostly remembered as a warrior and leader during the Musket Wars.

Wirepa refuses, saying war is imminent. Wirepa's tribe returns later in force, kills the men of the tribe and beheads Tane, taking his head as a trophy. Hongi is knocked away from the battle, and survives. Hongi leaves and attempts to track down Wirepa.

The hongi is used in some churches as a way to share the sign of peace.

"Coronavirus: No more hongi or handshakes - Ngāti Kahungunu iwi acts to stop spread of Covid-19," New Zealand Herald, 14 March 2020. Retrieved 7 April 2020."Coronavirus: Hongi restriction put in place at pōhiri in Wellington," Radio New Zealand, 5 March 2020. Retrieved 7 April 2020.

Liaoximordella hongi is a species of beetle in the family Mordellidae, the only species in the genus Liaoximordella.

Ruatara and Hongi Hika invited Marsden to establish the first Anglican mission to New Zealand in Ngāpuhi territory. Ruatara died the following year, leaving Hongi Hika as protector of the mission. In 1817 Hongi led a war party to Thames where he attacked the Ngati Maru stronghold of Te Totara, killing 60 and taking 2000 prisoners. On 4 July 1819 he granted 13,000 acres of land at Kerikeri to the Church Missionary Society in return for 48 felling axes, land which became known as the Society's Plains.

In January 1827, Hongi Hika was shot in the chest by the warrior Maratea during a minor engagement in the Hokianga. He invited those around him to listen to the wind whistle through his lungs and some claimed to have been able to see completely through him. Hongi Hika lingered for 14 months before dying of infection from this wound on 6 March 1828 at Whangaroa.Fitzgerald, Caroline (2011) Te Wiremu - Henry Williams: Early Years in the North, pp 98-99 Hongi Hika's death appears to be a turning point in Māori society.

The attackers use large catapults and fire-bombs to set the house alight. Hongi Tepe's tribe appear and start fighting their old enemies. In mid-battle, Wayne saves Hongi Tepe's life by shooting his attacker. As the battle appears won, Wishart is killed by a spear, and then, with the house ablaze, the roof collapses, killing all the colonists.

In the early years of the CMS mission there were incidents of intertribal warfare. In 1827, Hongi Hika, the paramount Ngāpuhi chief, instigated fighting with the tribes to the north of the Bay of Islands. In January 1827, Hongi Hika was accidentally shot in the chest by one of his own warriors.Journal of William Williams, 1 March 1827 (Caroline Fitzgerald, 2011) On 6 March 1828, Hongi Hika died at Whangaroa.Journal of James Stack, Wesleyan missionary, 12 March 1828 (Caroline Fitzgerald, 2011) Williams was active in promoting a peaceful solution in what threatened to be a bloody war.

Those killed included two of Hongi Hika's brothers and Pokaia, and Hongi Hika and other survivors only escaped by hiding in a swamp until Ngāti Whātua called off the pursuit to avoid provoking utu. Hongi Hika became the war leader of the Ngāpuhi, his warriors included Te Ruki Kawiti, Mataroria, Moka Te Kainga- mataa, Rewa, Ruatara, Paraoa, Motiti, Hewa and Mahanga. In 1812 he led a large taua (war party) to the Hokianga against Ngāti Pou. Despite his earlier experiences he seems to have become convinced of the value of muskets which were used during this campaign.

Chiefs Hongi Hika (centre) and Waikato meet with Kendall Ngāpuhi controlled the Bay of Islands, the first point of contact for most Europeans visiting New Zealand in the early 19th century. Hongi Hika protected early missionaries and European seamen and settlers, arguing the benefits of trade. He befriended Thomas Kendall--one of three lay preachers sent by the Church Missionary Society to establish a Christian toehold in New Zealand. In 1814 Hongi Hika and his nephew Ruatara, the then-leader of the Ngāpuhi, visited Sydney, Australia, with Kendall and met the local head of the Church Missionary Society Samuel Marsden.

Meanwhile, Hongi Tepe's tribe has formed a truce with their local enemy, and the enemy tribe declare a desire to kill the colonists. Hongi Tepe's wife hears this and goes to warn Wayne, but she is waylaid by the hostile Māori. A battle begins in the night, and the colonists defend themselves. Initially successful because of their muskets, the colonists eventually find themselves outnumbered and under siege.

Hongi Hika (c. 1772 - 6 March 1828) was a New Zealand Māori rangatira (chief) and war leader of the Ngāpuhi iwi (tribe). Hongi Hika used European weapons to overrun much of northern New Zealand in the first of the Musket Wars. He also encouraged Pākehā (European) settlement, patronised New Zealand's first missionaries, introduced Māori to Western agriculture and helped put the Māori language into writing.

Though Hongi Hika encouraged the first missions to New Zealand, virtually no Māori converted to Christianity for a decade; large scale conversion of northern Māori only occurred after his death. While in Australia Hongi Hika studied European military and agricultural techniques and purchased muskets and ammunition. From 1818 he introduced European agricultural implements and the potato, using slave labour to produce crops for trade.

History has generally attributed Hongi Hika's military success to his acquisition of muskets, comparing his military skills poorly with the other major Māori war leader of the period, Te Rauparaha. However Hongi Hika had the foresight to acquire European weapons and evolve the design of the Māori war pā and Māori warfare tactics; something which was a nasty surprise to British and colonial forces in later years during Hone Heke's Rebellion in 1845-46. Hongi Hika's military conquests may not have endured, but his importance lies not only in his campaigns and the social upheaval they caused, but also his encouragement of early European settlement, agricultural improvements and the development of a written version of Māori. Frederick Edward Maning, a Pākehā Māori, who lived at Hokianga, wrote a near contemporaneous account of Hongi Hika in A history of the war in the north of New Zealand against the chief Heke.

The two separate, but the warrior has a vision from his ancestors that convinces him to continue helping Hongi. Wirepa and his men are tracked to a mountaintop fort, where they barricade themselves inside. Wirepa taunts Hongi with his fathers head, angering him, but the warrior convinces him to regroup and return later. Wirepa's men leave Tane's head on a spike, and most of the men leave the fort.

James Stack, Wesleyan Missionary at Whangaroa, records a conversation with Eruera Maihi Patuone on 12 March 1828. The report of that conversation is that Hongi Hika exhorted his followers to oppose against any force that came against them and that Hongi Hika's dying words were “No matter from what quarter your enemies come, let their number be ever so great, should they come there hungry for you, kia toa, kia toa – be brave, be brave! Thus will you revenge my death, and this only do I wish to be revenged.”Fitzgerald, Caroline (2011) Te Wiremu - Henry Williams: Early Years in the North, pp 98-100 Hongi Hika was survived by 5 children.

140 Hongi Hika is portrayed leading a war party against the Te Arawa iwi in the music video for New Zealand thrash metal band Alien Weaponry's song "Kai Tangata".

Ngāpuhi acknowledged the death of 150 of their party of 500, but other reports of their loss ranged up to 300. Among the dead were Hongi Hika's older brother Houwawe, his half-brother Hau Moka, and his sister Waitapu, whose body was mutilated to symbolise stopping the line of descent. Hongi Hika himself escaped,"Musket Wars: Beginnings", NZHistory.net.nz as did Kawiti, another Ngāpuhi leader, due to Tāoho's restraint in stopping further pursuit.

It may be followed by a handshake. In the hongi, the ha (breath of life) is exchanged in a symbolic show of unity. Through the exchange of this greeting, manuhiri, visitors, blend with tangata whenua, the people of the land, and establish a connection. A rāhui (temporary ban) was placed on the use of the hongi by some iwi and rūnanga (tribes and tribal councils) as a result of the COVID-19 pandemic.

This time Hongi gains the upper hand, and is about to kill Wirepa. This pleases Wirepa, because it will allow him to be remembered as a great warrior who died in battle about whom songs will be sung, and stories will be told. Hongi denies Wirepa this honor, spares his life and makes him swear to leave his land, and allows him to leave. Defeated and alone, Wirepa walks off in shame.

Patuone was also the source of the first horse ever owned by Te Arawa, a piebald horse called Taika. In the Māori value system, horses carried great value, being regarded as superior property. Patuone and Nene were both to outlive all the old chiefs of Ngāpuhi, the deaths of whom began in 1828 with Hongi, Te Whareumu and Muriwai. Patuone directed the rituals leading up to and following the death of Hongi, his relative and fellow warrior.

In 1818 Hongi Hika led one of two Ngāpuhi taua against East Cape and Bay of Plenty iwi Ngāti Porou and Ngaiterangi. The taua returned in 1819 carrying nearly 2,000 captured slaves.

Written Māori maintains a northern feel to this day as a result-- for example the sound usually pronounced "f" in Māori is written "wh" because of Hongi Hika's soft aspirated northern dialect.

Takeminakata is portrayed in both the Kojiki and the Sendai Kuji Hongi as a son of earthly deity (kunitsukami) Ōkuninushi, although it does not include him in its genealogy of Ōkuninushi's children.

In 1814, Samuel Marsden acquired land at Kerikeri from Hongi Hika for the use of the Church Missionary Society for a payment of forty-eight axes. The protector of the Kerikeri mission station was the chief, Ruatara, a nephew of Hongi Hika. Kerikeri was the first place in New Zealand where grape vines were planted. Samuel Marsden planted 100 vines on 25 September 1819 and noted in his journal that New Zealand promised to be very favourable to the vine.

Carved Histories: Rotorua Ngati Tarawhai Woodcarving. Auckland: Auckland University Press, pp 48–49. A fierce warrior culture included hillforts known as HONGI HIKA (c. 1780–1828) Ngapuhi war chief, An Encyclopaedia of New Zealand.

Hongi Hika was born at Kaikohe into a chiefly family of the Te Uri o Hua hapū (subtribe) of Ngāpuhi. His mother was Tuhikura, a Ngāti Kahu woman from Whangaroa. His father was Te Hōtete, son of Auha, who with his brother Whakaaria had expanded Ngāpuhi's territory from the Kaikohe area into the Bay of Islands area. Hongi Hika once said he was born in the year explorer Marion du Fresne was killed by Māori--in 1772--though other sources place his birth around 1780.

After some delays and fundraising, Kendall and his family left for Sydney in May 1813. After further delays in Australia, Kendall and Hall took Marsden's vessel, the Active, and set out on 14 March 1814 on an exploratory journey to the Bay of Islands. They met Rangatira, including Ruatara and the rising war leader of the Ngapuhi, Hongi Hika, who had helped pioneer the introduction of the musket to Māori warfare. Hongi Hika and Ruatara travelled with Kendall when he returned to Australia on 22 August.

Widjojo, Muridan S. "Cross-Cultural Alliance-Making and Local Resistance in the Moluccas during the Revolt of Prince Nuku, c. 1780–1810" PhD Dissertation, Leiden University, 2007 (Publisher: KITLV, Journal of Indonesian Social Sciences and Humanities Vol. 1, 2008) Pp. 141–149 South Moluccan warriors from Tanimbar Throughout much of the VOC era (17th and 18th centuries), the south Moluccans resisted Dutch dominance. The Banda Islands were only subdued after the indigenous power structure and organisation of trade and politics was destroyed with the extermination and eviction of the Bandanese population in 1621. To repress the autonomous traders of East Seram, the VOC organised ‘Hongi’ raiding expeditions with warrior bands from other south Maluku islands. During ‘Hongi’ raids, houses and vessels were burnt, cash crops were uprooted and most wealth was looted by the ‘Hongi’ warriors.

The missionaries regarded Pōmare as one of the important leaders in the Bay of Islands, together with Hongi Hika, Te Whareumu and Rakau. In July 1815 Pōmare went to visit Port Jackson (Sydney) in the missionary vessel Active.

Textbooks such as the Kokutai no Hongi became required reading. The principal educational objective was teaching the traditional national political values, religion and morality. This had prevailed from the Meiji period. The Japanese state modernized organizationally, but preserved its national idiosyncrasies.

Turikatuku (?-1827) was a notable New Zealand tribal leader. Of Māori descent, she identified with the Ngā Puhi iwi. She and her younger sister, Tangiwhare, became wives of Hongi Hika and she travelled everywhere with him, including a number of skirmishes.

She was present during the battle of Matakitaki in 1822 at Pirongia when the musket-armed northern Ngāpuhi tribes under Hongi Hika attacked the Waikato tribes. Parengaope escaped along with other members of Potatau's family during the attack on Matakitaki.

1790–1869), leader of the Ngāti Taou hapu (sub-tribe) of Ngāti Whātua, was a good friend of Samuel Marsden. Over a ten-month period in 1821–1822 he played a principal part in the Amiowhenua expedition. This series of battles raged through much of the central and southern North Island. Also in 1821, Ngāpuhi war leader Hongi Hika acquired several hundred muskets in Sydney and this changed the balance of power between iwi. In September 1821 Hongi Hika led an expedition that attacked and took the two Ngāti Pāoa pā of Mauinaina and Mokoia at present-day Panmure.

At the end of the year Kendall, Hall and King returned to start a mission to the Ngāpuhi under Ruatara's (and, later, Hongi Hika's) protection in the Bay of Islands. Hongi Hika returned with them, bringing a large number of firearms from Australia for his warriors. A mission station was founded with a base at Rangihoua Bay, later moved to Kerikeri, (where the mission house and stone store can still be seen), and ultimately a model farming village at Te Waimate. The mission would struggle on for a decade before attracting converts, in competition with Wesleyan and Catholic missions.

In 1820 Hongi Hika and Thomas Kendall travelled to England on the whaling ship . Hongi Hika met George IV, who gifted him a suit of armour; he also obtained further muskets when passing through Sydney on his return to New Zealand. On his return to the Bay of Islands, Ngāpuhi demanded the Church Missionary Society missionaries trade muskets for food, which under Kendall became an important means of support for the Kerikeri mission station. The trade was opposed by Marsden, largely because of its impact on the wide-ranging intertribal warfare occurring among Māori at the time.

Marsden met Māori rangatira (chiefs) from the Ngāpuhi iwi (tribe), who controlled the region around the Bay of Islands, including the chief Ruatara who had lived with him in Australia, and a junior war leader, Hongi Hika, who had helped pioneer the introduction of the musket to Māori warfare in the previous decade. Hongi Hika returned with them to Australia on 22 August. The first known Christian sermon on New Zealand was preached by Marsden at Oihi Bay (a small cove in the north-east of Rangihoua Bay) on Christmas Day, 1814.Wises New Zealand Guide, 7th Edition, 1979. p.367.

Hongi Hika rose to prominence as a military leader in the Ngāpuhi campaign, led by Pokaia, against the Te Roroa hapu of Ngāti Whātua iwi in 1806-1808\. In over 150 years since the Maori first begun sporadic contact with Europeans, firearms had not entered into widespread use. Ngāpuhi fought with small numbers of them in 1808, and Hongi Hika was present later that same year on the first occasion that muskets were used in action by Māori. This was at the battle of Moremonui at which the Ngāpuhi were defeated; the Ngāpuhi were overrun by the opposing Ngāti Whātua while reloading.

In contrast to the traditional conduct that followed the death of an important rangatira (chief), no attack was made by neighbouring tribes by way of muru (attack made in respect of the death)"Traditional Maori Concepts, Muru" Ministry of Justice website of Hongi Hika.Fitzgerald, Caroline (2011) Te Wiremu - Henry Williams: Early Years in the North, p. 100 On his death bed, Hongi Hika spoke against sacrifices being made following his death. F. E. Manning's later published account has Hika warning that, if the ‘red coat’ soldiers should land in Aotearoa, “when you see them make war against them”.

The sole British survivor is Philip and Marion's young baby, Richard, whom Marion had secreted in a safe place outside, and who is found and adopted by Hongi Tepe. Finally, the friendly Māori watch a new group of colonists arriving on the beach.

According to text in the Sendai Kuji Hongi (Kujiki), there was an area called Chichibu Province during the reign of Emperor Sujin.Enbutsu, Sumiko. (1990). Chichibu: Japan's hidden treasure, p. 13. Since ancient times, Chichibu-jinja has been the main Shinto shrine in the area.

33; as cited by Crosby 2004, p. 24 Shortly after Elizabeth and Gilbert married, in 1828, the famous Ngāpuhi rangatira Hongi Hika died. He had provided protection to the missionary community, and the time following his death was of considerable anxiety for the settlers.

Orange, Claudia & Ormond Wilson. 'Taiwhanga, Rawiri fl. 1818 – 1874'. in: Dictionary of New Zealand Biography, updated 22 June 2007Missionary Impact > 'A high profile conversion' by Museum of New Zealand Te Papa Tongarewa Ruatara and Hongi Hika themselves welcomed the missionaries' presence, but did not convert.

According to text in the Sendai Kuji Hongi (Kujiki), there was an area called Chichibu Province during the reign of Emperor Sujin.Enbutsu, Sumiko. (1990). Chichibu: Japan's hidden treasure, p. 13. Since ancient times, Chichibu-jinja has been the main Shinto shrine in the district.

News later arrives by the six-monthly ship that Wayne has been appointed a Justice of the Peace for his locality, and also that he and Clarke have been exonerated by a court of appeal. Wishart and Sergeant Paul join the small group just as Marion finds herself pregnant. After the birth, Hongi Tepe's wife follows Wayne when he goes hunting, and as he settles down to sleep she joins him and they kiss...... Hongi Tepe sees them and wants to kill his wife, as is the tribal custom, but his new-found Christianity sways him to let her live. However, a rift between the English and Māori begins.

Marsden instructed the Reverend John Butler to erect buildings for the mission station under the shelter of the Ngapuhi Pa or fortress of Kororipo at Kerikeri, (Marsden, himself, Thomas Kendall and Hongi Hika left for Britain). Using Māori and skilled European labour, Butler had completed the centre piece Mission House by 1822, (despite being interrupted by the return of Kendall and Hongi Hika with a thousand muskets, and Kororipo being used as a base for the subsequent Ngapuhi military campaign in the Musket Wars). Mission House Butler’s house was a weatherboard clad, two-storey Georgian design with a verandah and two chimneys. It was built primarily from Kauri.

Tyerman as a mostly a problem of cultural differences, but in later years the story became a perilous cannibal adventure that defined the Māori (to European readers) as barbarian savages. In February 1827, the famous Ngā Puhi chief Hongi Hika was engaged in warfare against the tribes of Whangaroa. Acting contrary to the orders of Hongi Hika, some of his warriors plundered and burnt Wesleydale, the Wesleyan mission that had been established in June 1823 at Kaeo,Journal of William Williams, March 1st 1827 (Caroline Fitzgerald, 2011) nine kilometres from Whangaroa. The missionaries, Rev Turner and his wife and three children, together with Rev.

It is usually placed on the ground by the final speaker from the manuhiri. Once the speaker is seated, someone from the tangata whenua will pick it up. The ceremonial tapu is lifted when tangata whenua and manuhiri make physical contact with hongi or shaking hands.

Hongi married Turikatuku, who was an important military advisor for him, although she went blind early in their marriage. He later took her sister Tangiwhare as additional wife. Both bore at least one son and daughter by him. It is uncertain if he had other wives.

A tohunga under tapu could not eat with their hands for an extended period. A hongi (greeting) for Dame Patsy Reddy from Kuia Dr Hiria Hape Some of the fundamental cultural concepts of are present throughout Polynesia, but all have been altered by New Zealand's unique history and environment.

Aside from the Sendai Kuji Hongi (aka the Kujiki), which nearly-verbatim replicates the Kojiki's kuni-yuzuri narrative and adds the information that Takeminakata is a son of Nunakawa-hime,先代舊事本紀巻第四 (Sendai Kuji Hongi, book 4), in he is altogether absent from the Nihon Shoki as well as from early sources dealing with Izumo such as the province's Fudoki. While earlier authors tended to explain this absence by equating Takeminakata with certain minor deities who are thought to share certain parallels with him (e.g. Isetsuhiko), claiming that these were actually Takeminakata under a different name,Motoori, Norinaga (1937). 古事記傳 (Kojiki- den), vol.

On the way, he discovers that Wirepa and his men have entered the Dead Lands, an area where any men who venture into are believed to be killed by a monster. Hongi, suspecting that the monster is in fact a man, tracks him down and, although reluctant, the monster agrees to help Hongi hunt down Wirepa. The monster is in fact a warrior (who is never named in the film) who murdered all the men of his own tribe, and he kills anyone who ventures there to prevent his tribe's historic lands from being occupied. The warrior is motivated by a desire to redeem himself and thus be led to the afterlife by his vengeful ancestors.

Sultan Mir was married to a Jailolo princess in 1544.P.A. Tiele (1877-1887), Part III:1, p. 270. Genealogical records from Bacan say that the consort of Hairun of Ternate (r. 1535-1570) had a sister Boki Hongi, daughter of Aluddin of Bacan, who married a Sultan of Tidore, maybe Mir.

Captain Mark Monro (or Munro) sailed from England on 18 January 1818. New Zealander, Munroe, master, arrived back at Gravesend from New Zealand on 8 August 1820.Lloyd's List, №5516. Notable passengers included Thomas Kendall (Church Mission Society), accompanied by New Zealand Maori chief Hongi Hika and the younger chief Waikato of Rangihoua.

Maning attributes his account of the death-bed speech of Hongi Hika to a Ngāpuhi chief. The account has Hongi Hika saying, ‘Children and friends, pay attention to my last words. After I am gone be kind to the missionaries, be kind also to the other Europeans; welcome them to the shore, trade with them, protect them, and live with them as one people; but if there should land on this shore a people who wear red garments, who do no work, who neither buy or sell, and who always have arms in their hands, then be aware that these are people called soldiers, a dangerous people, whose only occupation is war. When you see them make war against them.

Herd charted both Port Nicholson and Port Otago.From Sextants to Satellites: A cartographic time line for New Zealand, Brian Marshall, New Zealand Map Society Journal No 18, Auckland, 2005, page 10 In January 1827 Hongi Hika was shot and wounded in a minor engagement. This prompted fears for safety of the Missionaries in Northland.

In 1826 Hongi Hika moved from Waimate to conquer Whangaroa and found a new settlement. In part this was to punish Ngāti Uru and Ngāti Pou, and gain control of millable kauri. On 10 January 1827 a party of his warriors, without his knowledge, ransacked Wesleydale, the Wesleyan mission at Kaeo, and it was abandoned.

Ngāpuhi chief Hongi Hika was shot in the lungs during a minor engagement on the shores of the Mangamuka River in January 1829. The wound eventually killed him. The first European surveyor on the Mangamuka River was von Sturmer. The first settlement was at Tutekehua in 1874, downstream from what later became Mangamuka Bridge.

Messrs, Hobbs and Stack, and Mr Wade and wife, were 'compelled to flee from Whangarooa (sic) for their lives'. They were conveyed by ship to Sydney, NSW.The Times, London, article CS118772953 dated 25 June 1827; retrieved 4 May 2004. During a skirmish Hongi Hika was shot in the chest by one of his warriors.

Tidore was included in the Residency of Ternate together with Ternate, Bacan, Halmahera and dependencies. The infamous hongi expeditions which had ensured the eradication of unpermitted spice trees in Maluku were finally abolished in 1861.F.S.A. de Clercq (1890), p. 171-82. The sultan title lapsed in 1905, and was replaced by a regency.

He translated Chekhov's The Cherry Orchard for radio in 1960. His works of solo theatre was collected under the title Bruce Mason Solo (1981) and included The End of the Golden Weather. Published in 1987 was The Healing Arch, a cycle of five plays, including The Pohutukawa Tree and Hongi, which focus on Māori culture post European contact.

Jeholops is an extinct genus of notostracan which existed in the Yixian Formation, inner Mongolia, China during the early Cretaceous period (Barremian age). It was described by Thomas A. Hegna and Ren Dong in 2010, and the only species is Jeholops hongi. As with the genus Chenops, and unlike the modern genera Triops or Lepidurus, Jeholops lacked eyes.

Te Koki was the principal chief of the Ngāpuhi at Paihia, uncle of Hongi Hika, brother to Tuhikura, of Ngāti Rehua, and husband of Ana Hamu. Tohitapu accepted changes that followed from the work of the CMS missionaries. In March 1828, Tohitapu, Henry Williams and George Clarke were present at fighting occurring between the Ngāpuhi and Te Mahurehure hapu (subtribe).

In the early 19th century, some Māori who visited London were introduced to royalty. The first, Moehanga (or Te Mahanga) met King George III and Queen Charlotte in 1806. Other rangatira (chiefs) to meet the monarch include Hongi Hika, who met King George IV in 1820. In 1852, the New Zealand Constitution Act 1852 was passed, establishing responsible government in New Zealand.

He personally assisted the missionaries in developing a written form of the Māori language. Hongi Hika never converted to Christianity. In later life, exasperated with teachings of humility and non- violence, he described Christianity as “a religion fit only for slaves”. He protected the Pākehā Māori Thomas Kendall when he effectively “went native”, taking a Māori wife and participating in Māori religious ceremonies.

Resistance leader prince Nuku (the exiled Sultan of Tidore) established himself on Seram and aimed at uniting the North and South Moluccas under his leadership. His raiders targeted South Moluccan islands under the Dutch sphere of influence.Note: Both the Hongi and Nuku raiding tactics were based on the common practice of slave raiders that existed well before the arrival of European traders.

Stack arrived in Whangaroa Harbour in the St. Michael in February 1823. He worked at Wesleydale, the Wesleyan mission at Kaeo, which is inland from the Whangaroa Harbour. In 1826 Hongi Hika, a Māori rangatira (chief) and war leader of the Ngāpuhi iwi (tribe), moved to conquer Whangaroa. On 10 January 1827 a party of his warriors, without his knowledge, ransacked Wesleydale.

Professor Lee's orthography continues in use and New Zealand chiefs Hongi Hika and Tītore he helped create the first dictionary of te Reo, the Māori language. In 1819, he became professor of Arabic at Cambridge. At 15 November 1819 foundational meeting of the Cambridge Philosophical Society, the Society committee elected William Farish as president with Sedgwick and Lee as secretaries.

The visits ceased as a result, resuming when the Dromedary loaded timber in 1819. Southern right whales were severely depleted by the hunts and almost disappeared from the area, while dolphins and killer whales still visit the harbor more frequently. A Wesleyan mission was founded in June 1823. Hongi Hika attacked local Māori to gain control of millable kauri on 10 January 1827.

By the early 19th century, the Bay of Islands had become a prominent shipping port in New Zealand. Through increased trade with Europeans, initiated by Ruatara, Ngāpuhi gained greater access to European weapons, including muskets. Armed with European firearms, Ngāpuhi, led by Hongi Hika, launched a series of expansionist campaigns, with resounding slaughters across Northland and in the Waikato and Bay of Plenty.

Following the conflict Hōne Heke retired to Kaikohe. There, two years later, he died of tuberculosis on 7 August 1850. The Revd. Richard Davis performed a Christian ceremony and then his second wife Hariata Rongo (a daughter of Hongi Hika) and other followers who had been his bodyguards for many years, took his body to a cave near Pakaraka, called Umakitera.

Almost twenty years later, in 1825, he was at the Battle of Te Ika-a- ranga-nui when it was Ngāpuhi's turn to slaughter Ngāti Whātua in an act of utu or revenge. He took a number of Ngāti Whātua captive and refused to hand them over to Hongi Hika, preferring instead to return them to their own people to whom he was related.

The extent of Hongi Hika's plans and ambitions are unknown. Although he said during his visit to England, "There is only one king in England, there shall be only one king in New Zealand", this is likely bravado. In 1828 Māori lacked a national identity, seeing themselves as belonging to separate iwi. It would be 30 years before Waikato iwi recognised a Māori king.

Pre-modern authors such as Motoori Norinaga tended to explain Takeminakata's absence outside of the Kojiki and the Kuji Hongi by conflating the god with certain obscure deities found in other sources thought to share certain similar characteristics (e.g. Isetsuhiko).Motoori, Norinaga (1937). 古事記傳 (Kojiki-den), vol. 14 in Motoori Toyokai (ed.), 本居宣長全集 (Motoori Norinaga Zenshū), vol. 2.

Hongi used the river and tracks beside it to commute to Kororipo, his coastal pa, which played a significant part in the historic Musket Wars. A popular walking track from the basin leads about five kilometres to the river’s spectacular Rainbow Falls. One of the first hydroelectric power stations in New Zealand was constructed on the river, and remains of it can be seen from the track.

Scholarship on the Kujiki generally considers it to contain some genuine elements, specifically that Book 5 preserves traditions of the Mononobe and Owari clans, and that Book 10 preserves the earlier historical record the Kokuzō Hongi. Ten volumes in length, it covers the history of ancient Japan through Empress Suiko, third daughter of Emperor Kinmei. The preface is supposedly written by Soga no Umako (+626).

The Savunese have a traditional greeting, done by pressing one's nose (at the same time) to another person's nose at an encounter. It is used in all meetings among Savu's people and on major ceremonies, and serves a similar purpose to a formal handshake in modern western culture, and indeed is often used in conjunction with one, similar to the Hongi in New Zealand.

Haka during a pōwhiri Governor-General Dame Patsy Reddy exchanges a hongi with Kuia Dr Hiria Hape during a pōwhiri at her swearing-in ceremony East Timor's ambassador Lisualdo Gaspar (left) was welcomed with a pōwhiri, when presenting his Letters of Credence A pōwhiri (called a pōhiri in eastern dialects, and pronounced in the Taranaki-Wanganui area) is a Māori welcoming ceremony involving speeches, dancing, singing and finally the hongi. It is used to both welcome guests onto a marae or during other ceremonies, such as during a dedication of a building (where the owners or future users of the building might be welcomed). A pōwhiri may not be performed for every group of manuhiri (visitors); a mihi whakatau ("informal greeting to visitors") may be used instead. Pōwhiri is often used for special visitors or for tūpāpaku (the body of the deceased) for a tangihanga (funeral).

The CMS founded its first mission at Rangihoua in the Bay of Islands in 1814 and over the next decade established farms and schools in the area. Thomas Kendall and William Hall were directed to proceed to the Bay of Islands in the Active, a vessel purchased by Samuel Marsden for the service of the mission, there to reopen communication with Ruatara, a local chief; an earlier attempt to establish a mission in the Bay of Islands had been delayed as a consequence of the Boyd Massacre in Whangaroa harbour in 1809. Kendall and Hall left New South Wales on 14 March 1814 on the Active for an exploratory journey to the Bay of Islands. They met rangatira (chiefs) of the Ngāpuhi including Ruatara and his uncle Hongi Hika; Hongi Hika and Ruatara travelled with Kendall when he returned to Australia on 22 August 1814.

In 1817 Ngāti Koata were again attacked and about half fled to conquer both sides of Cook Strait. The other half (since called Tainui) went to Matakitaki, until Hongi Hika's 1822 musket war. Ngāti Māhanga then occupied Horea, though allowing some Tainui to live there, possibly because otherwise Waikato would have taken the land, or possibly as vassals. In 1849 C. W. Ligar, the Surveyor-General, paid £50 to Ngāti Mahuta.

The house is completed and a tenuous peace is established with the local Māori, although some remain hostile. Marion starts teaching Hongi Tepe and some others English, using the Bible, and tells them about her Christian religion. The chief's wife hovers around Wayne frequently. The Becket returns and Wayne confronts Bryce, who is found to be smuggling decapitated heads of dead Māori captives into Britain as potentially profitable 'souvenirs'.

In composing the main text, Enchū researched both the official chronicles, namely the Nihon Shoki and the Sendai Kuji Hongi (at the time still considered to be of venerable antiquity on par with the Nihon Shoki and the Kojiki), as well as local sources. He also made use of various tales and legends concerning Suwa Shrine.Suwa Shishi Hensan Iinkai, ed. (1995). p. 817.Kanai (1982). p. 192-195.

He travelled to England and met King George IV. Hongi Hika's military campaigns, and the other Musket Wars were one of the most important stimuli for the British annexation of New Zealand and subsequent Treaty of Waitangi with Ngāpuhi and many other iwi. He was a pivotal figure in the period when Māori history emerged from myth and oral tradition and Pākehā began settlements rather than simple exploration.

In 1820 Hongi Hika and Thomas Kendall travelled to England on board the whaling ship New Zealander. He spent 5 months in London and Cambridge where his facial tattoos made him something of a sensation. During the trip he met King George IV who presented him with a suit of armour. He continued his linguistic work, assisting Professor Samuel Lee who was writing the first Māori-English dictionary.

He later told his son Gilbert of a visit he had made to the Te Totara Pa site in 1826. Five years before, in 1821, a Ngāpuhi taua (war party), led by Hongi Hika, had slaughtered the Ngāti Maru, living there. But when Gilbert Mair senior walked there in 1826, he had still found it "... strewn with human bones – a veritable Golgotha".Mair, Gilbert – Reminiscenses and Maori Stories, footnote to p.

Frequent visits were undertaken to the areas claimed by Ternate, where their loyalty to the Sultan's policy was requested. In 1580 Babullah is said to have led a grand naval expedition (hongi) that visited a number of places in Sulawesi. The ruler also paid a visit to Makassar and met with the king of Gowa, Tunijallo. The two rulers concluded an alliance, whereby Babullah invited Tunijallo to convert to Islam.

A party of his warriors, without his knowledge, ransacked the mission and it was abandoned. In 1828 Hongi Hika died at Whangaroa, from a wound suffered 14 months earlier in the Hokianga. Europeans settled the harbour in the 1840s, and a Catholic mission was established at Waitaruke. The harbour was a centre for timber milling and gum digging after the arrival of the immigrant ship Lancashire Witch in 1865.

Famously, in hand-to-hand combat in 1806 at the battle of Waituna, Patuone killed the Te Roroa/Ngati Whatua chief Tatakahuanui. Thereafter, in no small way, both Patuone and Nene were to contribute to the fame of Ngāpuhi as a fighting force, even in the face of major defeats such as the battle of Moremonui in 1807 where the Ngāpuhi taua (war party) were surprised at breakfast by a combined Ngāti Whatua/Te Roroa force. While Patuone and Nene were not present at this fight, it was a major rout and many of the major chiefs of Ngāpuhi present were killed, including Heke's uncle Pokaia and Te Houawe, older brother of Hongi Hika. Hongi's sister Waitapu was also killed and her body desecrated, all it is said as part of helping Hongi to escape to carry on in name and deed the family honour now handed to him with the death of his tuakana.

" On 25 December 1814, he and Hongi Hika welcomed Marsden and missionaries John KIng, William Hall and Thomas Kendall on Ngāpuhi land, and hosted his Christian mission station, the first to be established in New Zealand. Ruatara thus "secured a monopoly over the first permanent European settlement in New Zealand, a goose that would reliably lay eggs of iron, if not gold. He had also introduced Christianity into the country as a side-effect.

A high-bridged nose has been a common beauty ideal in many Asian cultures dating back to the beauty ideals of ancient China and India. In New Zealand, nose pressing ("hongi") is a traditional greeting originating among the Māori people. However it is now generally confined to certain traditional celebrations. The Hanazuka monument enshrines the mutilated noses of at least 38,000 Koreans killed during the Japanese invasions of Korea from 1592 to 1598.

Pukekohe East lies on the rim of a giant volcanic crater, south east of Auckland. Although potentially fertile, the land remained in virgin forest, or bush, and was never densely populated. In the 1830s, those Māori who had lived closest were defeated by Hongi Hika's Ngapuhi iwi, the survivors abandoning their settlements and retreating south. When settler government came to grant titles to the land this history led to dispute over boundaries and ownership.

Gilbert Mair, born in Peterhead, Scotland, on 23 May 1799, had sailed on the whaling vessel New Zealander in 1820. At this occasion he visited New Zealand for the first time. When it returned to England on 2 March 1820, the missionary Thomas Kendall was among the passengers, together with Hongi Hika and Waikato, the two rangatira of Ngāpuhi iwi (tribe) that were the first Māori to come to England.Crosby 2004, p.

These were the various doctrines and myths of Shintō before the integration of Buddhism elements. ;Miwa-ryū Shintō :A form of Ryōbu Shintō that developed primarily at Byōdōji and Ōgorinji (Ōmiwadera), temples serving as the "parish temples" (jingū-ji) of Ōmiwa Shrine in Nara Prefecture. ;Mononobe Shintō :Based on the text Sendai kuji hongi taiseikyō. ;Ōgimachi Shintō :Originated by Suika Shinto by Ōgimachi Kinmichi's (1653–1733) transmission to the sovereign and court retainers.

Moka and his two brothers Te Wharerahi and Rewa participated in the bloody Musket Wars of the 1820s-1830s, which caused wholesale destruction across the North Island, resulting in numerous deaths, slavery, and the displacement of a large number of people. 'Moka, also known as Te Kainga-mataa, was...a distinguished chief among Hongi's (Hongi Hika) warriors...'Williams, Henry. The Early Journals of Henry Williams. I - December 1826 to December 1827. (Ed.

Other peoples use similar greeting practices, notably the Māori of New Zealand and Hawaiians, who practice the hongi and honi greetings, respectively. Mongolian nomads of the Gobi Desert have a similar practice, as do certain Southeast Asian cultures, such as Bengalis, Cambodians, Laotians, Thai, Vietnamese, Timor, Sabu, Sumba, The Jakarta Post and Ibans. Nose kissing is also employed as a traditional greeting by Arab tribesmen when greeting members of the same tribe.

Heke and his wife Ono were baptised on 9 August 1835 and Heke later became a lay reader in the Anglican church. For a time Heke lived at Paihia during which time Williams became a close friend and adviser. On 26 February 1840, Williams baptised Eruera Maihi Patuone and also Patuone's wife with the name of "Lydia". In January 1844 Williams baptised Waikato, the Ngāpuhi chief who had travelled to England with Hongi Hika in 1820.

De Thierry was enrolled at Magdalen College, Oxford, and claimed to have transferred to a college of the University of Cambridge. There, he met Hongi Hika, the Ngāpuhi chief who was visiting England, and the missionary Thomas Kendall. De Thierry subsequently arranged a purchase of at Hokianga, in Northland, through Kendall while at Cambridge. The land was bought for the price of about 500 muskets plus powder and ball which de Thierry sent to Sydney, Australia.

The Māori women then gave some of the athletes a Hongi. Next was the Māori story of how New Zealand was formed, performed by many New Zealanders and organised by Logan Brewer. It involved a narration of how the Polynesians found their way to what was to become New Zealand. In the middle of the performance, a re-enactment was performed of how New Zealand was formed between Rangi and Papa (the sky father and earth mother).

Besides being an important early study of Nihon Shoki, it also includes many full citations from other historical texts, some of which are no longer extant. These include Jōgūki, Nihongi Shiki, Kogo Shūi, Tensho, Sendai Kuji Hongi, and more than thirty fudoki. In addition, it is a valuable resource to supplement history missing from Kojiki and Nihon Shoki. The imperial genealogies are important since the genealogies that were once part of Nihon Shoki have since been lost.

While it includes many quotes from Kojiki (712) and Nihon Shoki (720), volumes five and ten contain unique materials. The overall composition is considered as having been compiled between 807 and 936. The Kujiki contains 10 volumes, but there are 3 false documents also called Kujiki, produced in the Edo period: the 30 volumes Shirakawa edition, Shirakawahon Kujiki (白河本旧事紀) (kept by the Shirakawa Hakuou family), the 72 volumes Enpō edition, Enpōhon Sendai Kuji Hongi Taiseikyō (延宝本先代旧事本紀大成経) (discovered in 1679), and the 31 volumes Sazaki succession edition, Sazaki Denhon Sendai Kuji Hongi Taiseikyō (鷦鷯伝本先代旧事本紀大成経). The only complete English translation of the Kujiki was made in 2006 by John R. Bentley, who argued based on his examinations of extant manuscripts that the Kujiki was indeed written in the early eighth century CE, before the Kogo Shūi, and as part of the same historiographical movement that produced the Nihon Shoki and the Kojiki.

Hongi Hika uplifted the weapons on his return to Sydney. It was this act that ignited the inter-iwi and inter-hapu Musket Wars in New Zealand, which continued until about 1842. After travels in North America and the Caribbean, de Thierry came to the Pacific in 1835. In the Marquesas Islands, he announced himself King of Nuku Hiva and wrote to James Busby, the British Resident in New Zealand, of his intentions to land there and establish himself as "sovereign chief".

He was the brother of Rapu. Tītore was the nephew of Tāreha, principal rangatira of the Ngāti Rēhia hapū (sub-tribe), of Kerikeri, and he was related to Hōne Heke and Hengi of Ngāti Rēhia. He married a sister of Hongi Hika. He lived at Waimate North; then after the Girls’ War he lived at Kororāreka in the Bay of Islands, as the peace settlement after the Girl's War resulted in his receiving Kororāreka as reparation for the death of his relation, Hengi.

Māori chiefs continued to trade with Europeans in Australia, bringing back rare goods to New Zealand. An 1823 image of Sydney depicts the presence of Māori. There were at least 700 Māori visitors to Sydney prior to 1840, with some of the more notable being the chiefs Te Pahi, Ruatara, Hongi Hika, Taonui, Patuone, Rewa and Te Wharerahi. These visiting Māori participated in commercial trade and were employed on the many vessels visiting or based in Sydney, particularly whaling vessels.

Marsden thought that Ruatara's father was Kaparu, the younger brother of Te Pahi, and that his mother was a sister of Hongi Hika. However it seems more likely that his father was Te Aweawe of the Ngati Rahiri and Ngati Tautahi subtribes (Hapu) of Ngāpuhi, and his mother Tauramoko, of Ngati Rahiri and Ngati Hineira. Ruatara's second wife was Rahu, whose sister married Waikato, a chief of the Te Hikutu hapu within the Ngāpuhi iwi. The Te Hikutu people moved to Rangihoua after Ruatara married Rahu.

Mission HouseThe Mission House at Kerikeri in New Zealand was completed in 1822 as part of the Kerikeri Mission Station by the Church Missionary Society, and is New Zealand’s oldest surviving building. It is sometimes known as Kemp House. Samuel Marsden established the Anglican mission to New Zealand with lay preachers, who lived in the Bay of Islands under the protection of Hongi Hika, the chief of the local tribe, the Ngāpuhi. In November 1819, Marsden purchased 13,000 acres (53 km²) from the Ngapuhi.

The islands were earlier inhabited by Māori of the Ngāti Wai tribe who grew crops and fished the surrounding sea. The tribe traded with other Maori. A chief of the tribe named Tatua led his warriors on a fighting expedition to the Hauraki Gulf with Ngā Puhi chief Hongi Hika in the early 1820s. While they were away, a slave escaped the islands and travelled to Hokianga where he told Waikato, a chief of the Hikutu tribe, that the islands had been left undefended.

This country was shaped by visitors and the first episode examines the impact of such diverse guests as sheep, Colonel Sanders, the Shah of Iran and Muhammad Ali on New Zealand. Famous troublemakers such as Hongi Hika, the Ingham Twins and the Neil Roberts' (the suicide bomber and the TV producer) feature in an episode devoted to Trouble. Other episodes in the series consider some of the country's most powerful people, its legends, and reveal some of the most shocking and sexiest moments in the nation's history.

In 1822 he wrote that the "sublimity" of Māori spirituality saw him "almost completely turned from a Christian to a Heathen". As a result of the letter of 27 September 1821 the Church Missionary Society dismissed Kendall in August 1822. Samuel Marsden, who also knew of Kendall's affair and his close relationship with Hongi Hika, returned to New Zealand in August 1823 to sack him in person. When the Kendalls' ship, the Brampton, ran aground while leaving, Kendall decided to stay, claiming divine intervention.

The custom of utu, or reciprocation, led to a growing series of reprisals as other iwi realised the benefits of muskets for warfare, prompting an arms race among warring groups. In 1821 Hongi Hika travelled to England with missionary Thomas Kendall and in Sydney on his return voyage traded the gifts he had obtained in England for between 300 and 500 muskets, which he then used to launch even more devastating raids, with even bigger armies, against iwi from the Auckland region to Rotorua.

However one of the first CMS missionaries, Thomas Kendall, successfully produced the first written versions of the Māori language. Henry Williams arrived to lead the New Zealand mission in 1823 and gave firm local leadership and new direction, emphasising evangelisation and peace-making between tribes. After Hongi Hika's death in 1828 the mission became less dependent on the goodwill and economic support of Māori. Henry's brother William Williams arrived in 1826 and led the work of translating the prayer book and the Bible into Māori.

It was a time of great upheaval and Hongi's death, some two years after sustaining a bullet wound in battle with Ngāti Pou, led to great fears about revenge attacks from the south. Through Hongi, much suffering had been visited upon the southern tribes. But, New Zealand was developing into a new nation, forged as were many in conflict and difference. 1828 was also a year of family deaths for Patuone: his first wife, Te Wheke, his first-born son Toa, another son Mata and a daughter.

Moka Kainga-mataa was a Ngapuhi chief of Ngai Tawake descent, who along with his brothers Te Wharerahi and Rewa, formed the Patukeha hapū in memory of their slain mother Te Auparo and sister Te Karehu. Their mother and sister had been murdered and their bodies consumed in an attack by the Ngare Raumati Iwi on Okuratope Pa, (Waimate North) in 1800.Sissons, Wi Hongi, & Hohepa. 2001. Nga Puriri o Taiamai: A Political history of Nga Puhi in the inland Bay of Islands .pp.

The Jinchō Moriya-shi Keifu (神長守矢氏系譜), a genealogy of the Moriya clan compiled at the beginning of the Meiji period by Moriya Saneyoshi (守矢実久),Jinchō Moriya-shi Keifu (神長守矢氏系図), in Suwa-jinja-kyūki (諏訪神社旧記), as cited in meanwhile identifies Moreya's opponent with Takeminakata as he appears in both the Kojiki and the Sendai Kuji Hongi: a god driven away from the land of Izumo.

Non-archosaurs are also present in the Yanliao Biota. Mammaliaforms include Liaotherium gracile, Manchurodon simplicidens, Pseudotribos robustus, Volaticotherium antiquum, Castorocauda lutrasimilis, Docofossor brachydactylus, Arboroharamiya jenkinsi, Megaconus mammaliaformis, Xianshou linglong and X. songae, Shenshou lui, and Juramaia sinensis. Additionally, there are lizards, including "Yabeinosaurus" youngi; an undescribed crocodylomorph; salamanders, including Chunerpeton tianyiensis, Jeholotriton paradoxus, Liaoxitriton daohugouensis, and Pangerpeton sinensis; and fish, including Liaosteus hongi and a member of the Ptycholepidae. In terms of environment, the Tiaojishan Formation represents a forested woodland with conifers, cycads, and ferns.

The Church Missionary Society (CMS) arrived in the Bay of Islands in 1814. Pōmare supplied food and timber to the missionaries. He traded timber for tools and he also traded timber for muskets to provided security against the northern hapū within the Ngāpuhi, which was led by Hongi Hika, Tareha, Ruatara, and Rewa (Manu) a chief of the Ngāti Tawake hapū of Kerikeri. At this time there was fighting between the hapū of the Ngāpuhi as well as intertribal fighting (known as the Musket Wars).

Watercolour painting by Henry Williams of the CMS mission house at Paihia The members of the CMS were under the protection of Hongi Hika, the rangatira (chief) and war leader of the Ngāpuhi iwi (tribe). The immediate protector of the Paihia mission was the chief, Te Koki, and his wife Ana Hamu, a woman of high rank and the owner of the land occupied by the mission at Paihia. Williams was appointed to be the leader of the missionary team. Williams adopted a different approach to missionary work as that applied by Marsden.

The Māori chief, Hongi Tepe (Inia Te Wiata), is impressed enough to adopt Wayne and allot him a portion of land. The sailors return to the ship which sails back to England. Arriving there, Wayne and Clarke are set up by the corrupt Captain Bryce on charges of murdering the natives and bringing Britain into disrepute because they have a severed Māori head in their trunk. This had been presented to Wayne as a traditional gift by the Māori chief, but, rejected by him, Bryce had recovered it.

Sir Jerry Mateparae performs a hongi with the Prime Minister at his swearing-in ceremony outside parliament, 31 August 2011 The Constitution Act 1986 provides that "the Governor-General appointed by the Sovereign is the Sovereign's representative in New Zealand". Most of the powers and authority of the New Zealand monarch have been delegated to the governor-general by the Letters Patent 1983. Further constitutional duties are outlined in the Constitution Act. The governor-general is empowered to exercise the Royal Prerogative (royal powers), including the reserve powers, on behalf of the sovereign.

Tāmati Wāka Nene from the Dictionary of New Zealand Biography was born to chiefly rank in the Ngāpuhi iwi of the Bay of Islands and Hokianga regions of the North Island of New Zealand. His elder brother was Eruera Maihi Patuone. He was related to Hongi Hika and could trace his ancestry by a number of lines back to Rāhiri, the founder of the Ngāpuhi. He rose to be one of the war leaders of the Ngāpuhi taking an active part in the Musket Wars of 1818–1820.

A Wellington iwi placed a taupāruru (restriction) on the practice of hongi, a traditional Māori greeting, in response to the outbreak. On 24 March, former Tai Tokerau Member of Parliament Hone Harawira announced that local iwi in the Far North were working with local authorities and Mayor of Far North John Carter to set up roadblocks to prevent foreign tourists from travelling into the area. Tourists in the area would be encouraged to leave the Far North. Roadblocks were set up at State Highway 1 at Whakapara and State Highway 12 at Waipoua.

These places today are tapu, or used as cemeteries. These plagues such as the coughing death, or Te Rewharewha, impacted Te Arawa even though no Europeans had yet visited their region; so too did the arrival of muskets offset their way of life, when Ngāpuhi under Hongi Hika slaughtered many Te Arawa tribes at Lake Rotoehu in 1823. Ngāpuhi were assisted by Te Rangihouhiri's descendants, Ngāi Te Rangi. Te Arawa were so demoralised during these times, that they considered moving south to Kapiti Island for protection under Ngāti Toa.

Kendall, Hall and John King, returned to the Bay of Islands on the Active on 22 December 1814 to establish the Oihi Mission. The protector of the Kerikeri mission station was the chief Ruatara and following his death in 1815, Hongi Hika accepted responsibility for the protection of the mission. In April 1817 William Carlisle, and his brother-in-law Charles Gordon, joined the mission from New South Wales. Carlisle was engaged as a schoolteacher and Gordon is engaged for the purpose of teaching agriculture, they remained at the mission until 1819.

In 1938, Konoe appointed Araki as Education Minister, to offset the influence of the Toseiha ("Control Faction"). This placed him in an ideal position to promote militarism ideals through the national education system and in the general populace. Araki proposed the incorporation of the samurai code in the national education system. He promoted the use of the official academic text Kokutai no Hongi ("Japan's Fundamentals of National Policy"), and the "moral national bible" Shinmin no Michi ("The Path of Subjects"), an effective catechism on national, religious, cultural, social, and ideological topics.

In 1815 Tītore went to Port Jackson (Sydney, Australia), and spent 2 years with the Revd Samuel Marsden. In 1817 Tītore and Tui (also known as Tuhi or Tupaea (1797?-1824)) sailed to England in the brig, Kangaroo.NZETC: Maori Wars of the Nineteenth Century, 1816 They visited Professor Samuel Lee at Cambridge University and assisted him in the preparation of a grammar and vocabulary of Māori which, following a visit to Lee by Hongi Hika and Waikato, was published in 1820 as First Grammar and Vocabulary of the New Zealand Language.

He graduated B.A. in 1818, and proceeded M.A. in 1819, B.D. in 1827, and D.D. in 1833. Building on the work of the Church Missionary Society missionary Thomas KendallFrom 1814, missionaries tried to define the sounds of the language. Thomas Kendall published a book in 1815 entitled A korao no New Zealand, which in modern orthography and usage would be He Kōrero nō Aotearoa. Professor Samuel Lee, working with chief Hongi Hika[40] and Hongi's junior relative Waikato at Cambridge University, established a definitive orthography based on Northern usage in 1820.

He had met the Ngāpuhi chiefs Te Pahi and Ruatara when they travelled outside New Zealand, and they encouraged him to visit their country. Ruatara provided protection for the first mission station, at Rangihoua in the Bay of Islands. This 1820 painting shows Ngāpuhi chiefs Waikato (left) and Hongi Hika, and Anglican missionary Thomas Kendall For the first years of the mission, intertribal Musket Wars hampered the missionaries’ movements and Māori interest in their message. Personal disputes between the early missionaries, and their involvement in trading muskets, also compromised their efforts.

This was in retaliation for a raid on Okuratope pā at Waimate North by the Ngāre Raumati in 1800, where the chief Te Maoi's wife, Te Auparo, and their daughter, Te Karehu, were murdered and eaten.Sissons, Wi Hongi & Hohepa, 2001 Rāwhiti is now home to the descendants of a number of former Ngāpuhi war chiefs including brothers Rewa and Moka 'Kainga-mataa'. Their older brother Te Wharerahi chose to reside nearby at Paroa Bay. These three brothers formed the Patukeha (killing in a turnip garden) hapū in memory of their slain mother, Te Auparo.

The Stone Store was built in 1832 and is the oldest stone building extant in New Zealand. Adjacent is the Mission House, previously known as "Kemp House", which was built in 1822 and is the oldest surviving wooden house in Australia and New Zealand. Behind, up a hill, is St James' Church which has been on the site since 1829 (although in its current form only since 1878). Part of the history of the river is that it was used by chief Hongi Hika whose Kororipo Pa is about across the basin from the ford.

Hongi named one of his muskets Te Teke Tanumia to commemorate his sister's terrible death: she was slit open from the genital region and filled with sand. Given the close kinship connections between Ngāpuhi, Ngāti Whatua and Te Roroa, this battle was typically a product of many take (issues) overtaking kinship linkages. It was also an endemic feature of groupings in the north: war was not confined to those who were not related. Such was the slaughter of Ngāpuhi at Moremonui that the event became known as Te-Kai-a-Te-Karoro (The Seagull's Feast).

After the death of Ruatara, his uncle Hongi Hika became protector of the mission. Thomas Kendall, John King, and William Hall, missionaries of the Church Missionary Society, founded the first mission station in Oihi Bay (a small cove in the north-east of Rangihoua Bay) in the Bay of Islands in 1814 and over the next decades established farms and schools in the area. In 1823 Rev. Henry Williams and his wife Marianne established a mission station at Paihia on land owned by Ana Hamu, the wife of Te Koki.

Riria and the children died soon after and Heke married Hariata (Harriet) Rongo, daughter of Hongi Hika, in the Kerikeri chapel on 30 March 1837. Despite becoming a Christian, it was as a warrior and as a leader of a Māori rebellion that Hōne Heke is best known. He took part in the fighting on the beach at Kororareka in 1830 that is known as the Girls' War. After that fighting he participated in Tītore's expeditions to Tauranga in 1832 & 1833, and he fought with Tītore against Whiria (Pōmare II) in 1837.

He is famous for sparking the Girls' War in 1830. It is called the Girls' War because it began with insults and curses being exchanged between young, high-ranking Māori women, rivals for the affection of Captain Brind. However, Brind was not in the Bay of Islands at the time of the incident. Te Urumihia, the wife of Kiwikiwi of the Ngati Manu hapū and the chief of Kororāreka, whose daughter was involved in the incident, cursed Brind's women (Pehi the daughter of Hongi Hika and Moewaka, the daughter of Rewa, a chief of the Ngai Tawake hapū, of Kerikeri).

Prior to European settlement, the Beach Haven area was covered to the water’s edge by thick bush, pohutukawa, ferns and giant kauri trees. Maori tribes inhabited the area, but were decimated by wars and finally succumbed to the newly acquired guns of Hongi Hika. In 1844 the area was sold to the Government and became deserted. One of the first settlers in the district established an orchard near Soldier’s Bay and as the kauri trees were gradually removed from the land, it was found to be an ideal place for fruit growing, especially grapes and strawberries.

The CMS Mission House in Kerikeri, completed in 1822, ranks as New Zealand's oldest surviving building. In the early days the CMS funded its activities largely through trade. Thomas Kendall sold weapons to Māori people, with muskets being the primary item traded by whaling and sealing ships for food; with this trade in weapons resulting in the Musket Wars (1807–1842). Kendall brought Māori war-chief Hongi Hika to London in 1820, creating a minor sensation. When Henry Williams became the leader of the missionaries at Paihia in 1823, he immediately stopped the trade in muskets.

Ngāpuhi attacked Ngāti Whātua in 1807 or 1808 in the battle of Moremonui north of Dargaville - probably the occasion of the first use of firearms in Māori warfare. Ngāti Whātua overcame the Ngāpuhi warriors with hand weapons while Ngāpuhi were reloading their muskets, winning a decisive victory over the attackers. Ngāpuhi, led by Hongi Hika, exacted revenge in 1825 when they defeated Ngāti Whātua in the battle of Te Ika a Ranganui near Kaiwaka. On 20 March 1840 in the Manukau Harbour area where Ngāti Whātua farmed, paramount chief Āpihai Te Kawau signed Te Tiriti o Waitangi, the Treaty of Waitangi.

Other ideological creations of the time were the book "Shinmin no Michi" (臣民の道), the "Imperial Way" or "War Party" (Kodoha) Army party, the "Yamato spirit" (Yamato-damashii), and the idea of hakko ichiu (which directly translates to "8 corners under one roof", that means, "one house in which every people can live" or "everyone is family"), "Religion and Government Unity" (Saisei itchi), and Kokka Sodoin Ho (General Mobilization Right). The official academic texts included Kokutai no Hongi and Shinmin no Michi. Both presented a view of Japan's history and the Japanese ideal to unite East and West.

The many peaks extending down the Waitākere Ranges from Muriwai to the Manukau Harbour entrance became known as Ngā Rau Pou a Maki, or the many posts of Maki. Europeans arriving in the late 1700s and early 1800s brought epidemic diseases that weakened Te Kawerau ā Maki and other tribes that by then were also living in the same area. From 1821 the Musket Wars reached Auckland through raids by the Ngāpuhi tribe, led by Hongi Hika. In 1825 Te Kawerau ā Maki suffered major losses at the hands of Ngāpuhi and they and other Auckland tribes went into exile in the Waikato.

Moriya (1991). pp. 6-7. Ōwa (1990) believes this story to be modelled after the biography of Mononobe no Masara (物部麻佐良), who according to the Sendai Kuji Hongi married Imoko (妹古), the daughter of an unidentified 'Suwa-no-Atai' (須羽直) during the reign of Emperor Buretsu in the late 5th century, yet sees it as at least being inspired by a real-life connection between the Mononobe clan and Shinano Province.Ōwa (1990). pp. 110-111. Moriya Shrine in Okaya City where Moreya is worshipped currently denies any connection between the god and the Mononobe chancellor.

Hōne Heke and his wife Hariata, circa 1845 Hōne Wiremu Heke Pōkai ( 1807/1808 – 7 August 1850), born Heke Pōkai and later often referred to as Hōne Heke, was a highly influential Māori rangatira (chief) of the Ngāpuhi iwi (tribe) and a war leader in northern New Zealand; he was affiliated with the Ngati Rahiri, Ngai Tawake, Ngati Tautahi, Te Matarahurahu and Te Uri-o-Hua hapu (subtribes) of Ngāpuhi. Hōne Heke fought with Hongi Hika, an earlier war leader of the Ngāpuhi, in the Musket Wars. Hōne Heke is considered the principal instigator of the Flagstaff War in 1845–46.

Orongokoekoeā Pā is a hill site located south of Te Kuiti, about halfway to Taumarunui, in the King Country region of New Zealand. It is named after the long-tailed cuckoo (), which inhabits the area during the summer months. Orongokoekoeā is the site of an ancient Maori hill fortress (pā) belonging to the Ngāti Matakore tribe of the Ngāti Maniapoto tribal area. Pōtatau Te Wherowhero (later the first Māori king) and his Waikato iwi retreated here and stayed for several years after they were defeated by musket-armed Ngāpuhi led by Hongi Hika in a battle at Matakitaki (Pirongia) in 1822.

The intervention of Te Rauparaha saved him, but subsequently he had to engage a number of enemy chiefs in single combat, armed with only a digging implement. Eventually his own people returned and a negotiated truce ensued. Te Wherowhero returned to the Waikato that year in time to take command in an unsuccessful defence of his tribe at Matakitaki (Pirongia) against Ngāpuhi, armed with muskets and led by Hongi Hika on their great rampage through the North Island of 1818 to 1823. The Waikato people settled further south than their usual territory for several years, in fear of further attacks by Ngāpuhi.

Building on the work of the Church Missionary Society missionary Thomas Kendall, beginning in 1820, linguist Samuel Lee worked with Māori chief Hongi Hika to transcribe the Māori language into written form. In 1835 the country's first successful printing was two books from the Bible produced by Church Missionary Society printer William Colenso, translated into Māori by the Rev. William Williams. The first European settlement was at Rangihoua Pā where the first full-blooded European infant in the territory, Thomas Holloway King, was born on 21 February 1815 at the Oihi Mission Station near Hohi Bay in the Bay of Islands.

The first Christian service conducted in New Zealand waters was likely to have been Catholic liturgies celebrated by Father Paul-Antoine Léonard de Villefeix, the Dominican chaplain of the ship Saint Jean Baptiste commanded by the French navigator and explorer Jean- François-Marie de Surville. Villefeix was the first Christian clergyman to set foot in New Zealand, and probably said Mass on board the ship near Whatuwhiwhi in Doubtless Bay on Christmas Day 1769. He is reported to have also led prayers for the sick the previous day and to have conducted Christian burials. This 1820 painting shows Ngāpuhi chiefs Waikato (left) and Hongi Hika, and Anglican missionary Thomas Kendall.

They sailed onto New Zealand, arriving in the Bay of Islands in April 1824, where Blosseville undertook surveying work and explored the area inland. During his time in New Zealand, he met the māori chief Hongi Hika and investigated the farming techniques of the colonists. Leaving New Zealand on 17 April 1824, visits to the Gilbert and Ellice Islands, and the Carolines followed, including the discovery of the previously unmapped islands of Mokil and Losap before the expedition moved onto the Dutch East Indies. They began their way home in September 1824, reaching Marseilles in March 1825, without having suffered any fatalities during the entire expedition.

So numerous were the bodies left on the beach and eaten by gulls, the battle was called Te Kai a te Karoro (the Feast of the Black-backed Gull). This battle is also known as Te Haerenga-o-te-one (the Marking of the sand), named after Te Uri O Hau chief, Tieke's act of drawing a line in the sand. Although only a small number of firearms were used, Moremonui could reasonably be called the first battle of the Musket Wars, as a thirst for utu (justice through revenge)"Traditional Maori Concepts, Utu" Ministry of Justice website motivated Hongi Hika's campaigns against the Ngāti Whātua over the next twenty years.

Stories and claims about the goddess are diverse and contradictory. Regarding her parentage for instance, the lore of Kawaai Shrine (川会神社) in Kitaazumi District identifies Yasakatome as the daughter of Watatsumi, god of the sea, which has been seen as hinting to a connection between the goddess and the seafaring Azumi clan (安曇氏).Miyasaka (1987). p. 39. Another claim originating from sources dating from the Edo period is that Yasakatome was the daughter of Ame-no-yasakahiko (天八坂彦命), a god recorded in the Kuji Hongi as one of the companions of Nigihayahi-no-Mikoto when the latter came down from heaven.

The violence brought devastation for many tribes, with some wiped out as the vanquished were killed or enslaved, and tribal boundaries were completely redrawn as large swathes of territory were conquered and evacuated. Those changes greatly complicated later dealings with European settlers wishing to gain land. Between 1821 and 1823 Hongi Hika attacked Ngāti Pāoa in Auckland, Ngāti Maru in Thames, Waikato tribes at Matakitaki, and Te Arawa at Lake Rotorua, heavily defeating them all. In 1825 he gained a major military victory over Ngāti Whātua at Kaipara north of Auckland, then pursued survivors into Waikato territory to gain revenge for Ngāpuhi's 1807 defeat.

Okuratope Pā was situated here and was the home to chief Te Hotete (father of Hongi Hika) of the Ngai Tawake hapu in the late 18th-early 19th centuries. A major disturbance took place here in 1800, when an attacking Ngare Raumati war party from Te Rawhiti murdered and ate chief Te Maoi's wife, Te Auparo as well as their daughter, Te Karehu. This led to revenge attacks, which lasted over two decades; and resulted in the comprehensive defeat of the Ngare Raumati and the conquest of their lands by Ngapuhi (including Te Maoi and Te Auparo's three chiefly sons; Te Wharerahi, Rewa, and Moka 'Kainga-mataa'.

She was the granddaughter of Te Pahi and the niece of Ruatara, Kawiti and Hongi Hika, all Chiefs in their own right and seminal trading partners to the colony. Mary was one of the first orphans at the new Female Orphan School at Parramatta, now the Whitlam Centre, Western Sydney University. She became a teacher at the school and in 1828 married a former convict, James Tucker; Samuel Marsden officiated at the ceremony, at St Johns Church, Parramatta.Maori Trade and Relations in Parramatta 2015 Maarama Kamira Parramatta City Council Te Atahoe was buried at the Old Sydney Burial Ground which is now the site of Sydney Town Hall.

At the northern end of the town, between the Waipa River and the Mangapiko Stream, is the site of Matakitaki pā. This was the location of a Māori battle in May 1822 between invading musket-armed Ngāpuhi led by Hongi Hika and defending Waikato led by Pōtatau Te Wherowhero, during the musket wars. Pirongia was sited where it is because of its proximity to the Aukati (the confiscation line along the Puniu River) and because in those days this was as far up the Waipa River that river steamers, supplying the new frontier settlements, could safely travel. As a result, Pirongia (Alexandra) was planned to be the hub servicing several redoubt settlements in the area.

The Reverend Samuel Leigh visited New Zealand from Sydney and on his return to England he proposed to the Missionary Society that a mission should be established in New Zealand. In February 1823 he arrived with William White and James Stack in Whangaroa Harbour and established Wesleydale, the Wesleyan mission at Kaeo, which is inland from the Whangaroa Harbour. John Hobbs and Nathaniel Turner arrived in Whangaroa Harbour in August 1823 with the Revd. Samuel Marsden, a Church Missionary Society (CMS), member who assisted the Wesleyan mission purchase land from the local Māori. In 1826 Hongi Hika, a Māori rangatira (chief) and war leader of the Ngāpuhi iwi (tribe), moved to conquer Whangaroa.

However, soon after, members of the Ngāti Korokoro hapū of Ngāpuhi suffered severe losses in a raid on the Kai Tutae hapu despite outnumbering their foe ten to one, because the Kai Tutae were equipped with muskets. Under Hongi Hika's command, Ngāpuhi began amassing muskets and from about 1818 began launching effective raids on hapu throughout the North Island against whom they had grievances. Rather than occupy territory in areas they defeated their enemy, they seized taonga (treasures) and slaves, who they put to work to grow and prepare more crops—chiefly flax and potatoes—as well as pigs to trade for even more weapons. A flourishing trade in the smoked heads of slain enemies and slaves also developed.

The 1865 Dictionary of the Hawaiian Language, compiled by Lorrin Andrews, shows the pronunciation as ha-o-le. A popular belief is that the word is properly written and pronounced as hāole, literally meaning "no breath," because foreigners did not know or use the honi (hongi in Māori), a Polynesian greeting by touching nose to nose and inhaling or essentially sharing each other's breaths, and so the foreigners were described as breathless. The implication is not only that foreigners are aloof and ignorant of local ways, but also literally have no spirit or life within. St. Chad Piianaia, a Hawaiian educated in England, said the word haole implies thief or robber (from hao, thief, and le, lazy).

As one of the senior chiefs of the Ngāpuhi confederation, Patuone was involved, together with his younger brother Nene, in many military campaigns throughout the North Island. Through descent from Rahiri also, Patuone was closely related to all the major chiefs of Ngāpuhi, including Hongi Hika, Moetara, Hōne Heke, Te Ruki Kawiti, Waikato, Pōmare, Tītore, Muriwai, Pangari, Taonui, Te Whareumu and Taiwhanga. Patuone was thus born into the fighting aristocracy of the Ngāpuhi and from an early age was trained in both the arts of war and in the priesthood. He was famed for his skills and knowledge in both areas, becoming a trusted confidant of many in both the Māori and Pākehā worlds.

The dominant interpretation of the buddha-kami relationship came to be questioned by what modern scholars call the or paradigm, a theology that reversed the original theory and gave the most importance to the kami.Teeuwen, Rambelli (2002: 35-36) Supporters of the theory believed that, while those who have achieved buddhahood have acquired enlightenment, a kami shines of his own light. The doctrine was first developed by Tendai monks, and its first full formulation is attributed to Jihen, a monk tied to the great Ise shrine who was most active around 1340. In the first fascicle of the Kuji hongi gengi he argued that, in the beginning, Japan had only kami and that only later did buddhas take over.

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.

Minpon Shugi is one form of the democracy that the political scientist Yoshino Sakuzō put forward in the book called "Kensei no hongi o toite sono yushu no bi o nasu no michi o ronzu" (憲政の本義を説いて其有終の美を済すの途を論ず). Yoshino Sakuzō defined the Minpon Shugi as "the policy in exercising political power of valuing the profit, happiness, and opinions of the people." This has two main points; First,"the ultimate end of the exercise of political power be the good of the people." In ancient world, the people were only the tool of survival and prosperity of the powerful politicians, and retention of power.

In Hokianga Marmon lived under the protection of the local chief Muriwai and married the daughter of another. He became fluent in Māori and travelled on the Ngāpuhi raids on the Hokianga under the leadership of Hongi Hika. He attempted unsuccessfully to convince Hokianga Maori not to sign the Treaty of Waitangi in 1840, but later during the period now known as the Flagstaff War he and the Hokianga Māori supported the British troops and Tāmati Wāka Nene; with Marmon himself recovering the bodies of the Europeans slain during the Battle of Ohaeawai. His relationships with the European population were always tainted by the suggestion that he had taken part in cannibal feasts in his early raids with the Māori.

The Ngati Huarere of Arawa descent claimed bird snaring rights over the kaka (native parrot) by right of conquest, and from the 18th century reciprocal fishing rights were negotiated with Ngati Paoa on Waiheke. In the 1820s many of the islands in the Hauraki Gulf, including Motutapu, were evacuated in response to the threat of Hongi Hika and the Ngapuhi armed with muskets. Many of the Hauraki tribes retreated south, and the Ngati Tai are said to have taken refuge at Maungatautari.Auckland Minute Book 1, Folio 26, Maori Land Court Records Occasional ventures were made back to former territories in the gulf, sometimes not without consequence, as with when a local fishing party was attacked by at Motutapu by Ngapuhi with several casualties.

NZETC: Maori Wars of the Nineteenth Century, 1816 They visited Professor Samuel Lee at Cambridge University and assisted him in the preparation of a grammar and vocabulary of Māori. Kendall travelled to London in 1820 with Hongi Hika and Waikato (a lower ranking Ngāpuhi chief) during which time further work was done with Professor Lee, who gave phonetic spellings to a written form of the language, which resulted in a definitive orthography based on Northern usage. By 1830 the Church Missionary Society (CMS) missionaries had revised the orthography for writing the Māori language; for example, "Kiddeekiddee became, what is the modern spelling, "Kerikeri. Māori distinguishes between long and short vowels; modern written texts usually mark the long vowels with a macron.

Thomas Kendall published a book in 1815 entitled A korao no New Zealand, which in modern orthography and usage would be He Kōrero nō Aotearoa. Beginning in 1817, Professor Samuel Lee of Cambridge University worked with the Ngāpuhi chief Tītore and his junior relative Tui (also known as Tuhi or Tupaea), and then with chief Hongi Hika and his junior relative Waikato; they established a definitive orthography based on Northern usage, published as the First Grammar and Vocabulary of the New Zealand Language (1820). The missionaries of the Church Missionary Society (CMS) did not have a high regard for this book. By 1830 the CMS missionaries had revised the orthography for writing the Māori language; for example, ‘Kiddeekiddee’ became, what is the modern spelling, ‘Kerikeri’.

Earliest New Zealand: The Journals and Correspondence of the Rev. John Butler accessed 11 September 2007 Later that year, Māori plundered the Puckey family's house as utu in response for William's 11-year-old sister Elizabeth playfully telling the daughter of the great chief Hongi that she would “cut your father's head off, and cook it in the iron pot,” according to Butler's diary. “When the natives broke in, one of them caught hold of him by the hair of his head, and said he would cut off his head if he spoke a word. As soon as he was loosed, in he ran to his father, trembling in every limb.” Puckey is reported to have later saved the life of a young Māori boy slave who was to be thrown into a river.

Hongi Hika, a famous or infamous chief depending on whether one fought with or against him, is reputed to have fathered the child of a captured slave at Kororipo Pā. As this was unacceptable to the tribe, the baby was placed in the water to drown but persistently rose to the surface, hence the "bubbling up". Stone Store at Kerikeri in 1912 What are now called Wharepuke Falls, upriver from the Stone Store Basin, were called the Kerikeri Falls until the 1930s when given the name Wharepoke which referred to the large adjacent area of native bush. A French doctor, Messier Lesson, visited Kerikeri in 1824 and wrote that among stomach ailments suffered by Māori was "gravelle" (gravel) which they called Kiddee Kiddee. He said it was also the word for a cascade of water.

Ngati Tuwharetoa were very active during the early 19th Century through military and diplomatic actions amongst the surrounding iwi. Although the location of Tuwharetoa in the Central North Island kept them isolated from European contact until 1833, the iwi was nonetheless very aware of Pakeha impact on the coast both through the introduction of new crops and stock (horses) and due to upheavals and conflicts amongst neighboring iwi to the north caused by the introduction of muskets. Te Rauparaha had sought shelter with Tuwharetoa, during his early rise to prominence and the Tuwharetoa war party met with Hongi Hika during the 1820s as part of the Roto-a-tara campaign at Heretaunga. Most notably Tuwharetoa actions during this period consolidated its position as the dominant iwi of the central plateau and the mana (authority) of Te Heuheu Mananui as Paramount Ariki.

NZETC: Maori Wars of the Nineteenth Century, 1816 They visited Professor Samuel Lee at Cambridge University and assisted him in the preparation of a grammar and vocabulary of Māori which, following a visit to Lee by the Ngāpuhi chiefs Hongi Hika and Waikato, was published in 1820 as First Grammar and Vocabulary of the New Zealand Language. Marsden was in the Bay of Islands in May 1820 when HMS Coromandel, under the command of Captain James Downie, arrived at the Bay of Islands from England for the purpose of procuring a cargo of timber in the Firth of Thames. When Coromandel sailed for the Thames a few days later, Marsden accompanied them on their voyage. Downie reported that while at the Bay of Islands whalers were in the practice of trading muskets and ammunition for pork and potatoes.

Takeminakata appears in both the Kojiki and the Kuji Hongi in the context of Ōkuninushi's "transfer of the land" (kuni-yuzuri) to the amatsukami, the gods of heaven (Takamagahara). When the gods of Takamagahara sent Takemikazuchi and another messenger to demand that Ōkuninushi relinquish his authority over the Central Land of Reed-Plains (Ashihara no Nakatsukuni) to the progeny of the sun goddess Amaterasu, he asked to confer with two sons of his first before giving his decision. While the first son, Kotoshironushi, immediately accepted their demands and advised his father to do likewise, the second, Takeminakata, carrying an enormous rock (千引之石 chibiki no iwa, i.e. a boulder so large it would take a thousand men to pull) on the fingertips of one hand, instead challenged Takemikazuchi to a test of strength, grabbing the messenger's arm.

The deity of the Suwa Kamisha, Suwa (Dai)myōjin (諏訪（大）明神), commonly identified with the god Takeminakata recorded in both the Kojiki (720 CE) and the later Sendai Kuji Hongi (807-936 CE, aka Kujiki), was worshipped as a god of warfare since the Heian period, as attested to by a 12th-century song anthology, the Ryōjin Hishō. A popular legend claimed that the god appeared to the 8th-century general Sakanoue no Tamuramaro and assisted him in his subjugation of the Emishi peoples who lived in what is now the Tōhoku region; in thanksgiving, Tamuramaro was said to have instituted the religious festivities of the shrines of Suwa.Kanai (1982). pp. 225-226.諏訪大明神秋山祭の事 (Suwa Daimyōjin Akiyama-sai no koto), in During the Kamakura period, the Suwa clan's association with the shogunate and the Hōjō clan helped further cement Suwa Myōjin's reputation as a war god.

Ngāpuhi chief Hongi Hika in 1818 used newly acquired muskets to launch devastating raids from his Northland base into the Bay of Plenty, where local Māori were still relying on traditional weapons of wood and stone. In the following years he launched equally successful raids on iwi in Auckland, Thames, Waikato and Lake Rotorua, taking large numbers of his enemies as slaves, who were put to work cultivating and dressing flax to trade with Europeans for more muskets. His success prompted other iwi to procure firearms in order to mount effective methods of defence and deterrence and the spiral of violence peaked in 1832 and 1833, by which time it had spread to all parts of the country except the inland area of the North Island later known as the King Country and remote bays and valleys of Fiordland in the South Island. In 1835 the fighting went offshore as Ngāti Mutunga and Ngāti Tama launched devastating raids on the pacifist Moriori in the Chatham Islands.

Oh (2011). pp. 157-158. The earliest surviving literary references to a shrine in Suwa dedicated to Takeminakata are in the Shinshō Kyakuchoku Fushō (新抄格勅符抄 'New Extracts from Decrees and Edicts', 806 CE), which speaks of "Takeminakatatomi- no-Mikoto-no-Kami" being given land grants by the court,Ueda, et al. (1987). p. 10. and the Sendai Kuji Hongi, commonly dated to the 9th-10th century, which explicitly refers to Takeminakata as being enshrined in "Suwa Shrine in the district of Suwa in Shinano Province" (信濃国諏方郡諏方神社). The national histories record Takeminakata's exceptionally rapid rise in importance: from rankless (无位), the imperial court steadily promoted the deity to increasingly higher ranks within the space of twenty-five years, beginning with junior fifth, upper grade (従五位上) in 842 CE. By 867 CE, 'Takeminakatatomi-no-Mikoto' is recorded in the Nihon Sandai Jitsuroku as being elevated to the rank of junior first (従一位).

A LaRoche. Deed. Waiuku .1997. pp71-75 One of the traditional portages between the Waitematā Harbour and the Manukau Harbour was near here. 4.6 km up the Tamaki River Maori would beach their waka (canoes) at the end of a small creek (that now passes under the southern motorway) and drag them overland (where Portage Road is now) to the Manukau harbour. During the Musket wars in late September 1821, Mokaia Pa was the scene of severe fighting and was sacked by 4000 musket carrying warriors such as Nga Puhi from the north led by Hongi Hika. The fighting devastated what had been the Ngāti Pāoa population centre of the Auckland Isthmus during pre-European times which had a population of about 7,000. Three thousand men with up to 100 muskets took part in the defence of the Pa but after a close and bitter battle were defeated by the combined northern alliance who had between 500 and 1000 muskets.P24=26 Cannibal Jack. T Bentley Mokaia Pa, on the headland to the east of the Panmure lagoon, was visited in 1820 by the missionary Samuel Marsden. In 1841, the Government bought the Kohimaramara block from Ngati Paoa.