Maori Religion and Mythology: Illustrated by Translations of Traditions, Karakia, &c., to Which Are Added Notes on Maori Tenure of LandShortland, Edward
Religion
Maori Religion and Mythology: Illustrated by Translations of Traditions, Karakia, &c., to Which Are Added Notes on Maori Tenure of Land
Shortland, Edward
Land tenure (Māori law); Mythology, Maori; Māori (New Zealand people) -- Religion
It may happen that a tribe is driven off its lands by a conquering
tribe, who may hold possession of the conquered lands for many years,
but be, in their turn, driven off by the assistance of tribes allied to
the original possessors of the land. It then becomes a question what
right the allied tribes acquire in the recovered lands. A case of this
sort came under my notice thus: I was instructed to purchase for the
Government a piece of land of moderate size at Maketu to be occupied as
a Mission station. As I had built a house on this land on a title of
mere right of occupation, or as expressed in Maori, “_Noho noa iho_,”
and had resided there for some time, I thought, naturally, that the
persons, at whose invitation my house had been placed there, were the
persons to whom the land belonged. An arrangement was therefore made
with them for the purchase of the land required, and a price agreed on.
One night shortly after I was awoke from sleep by a knocking at the door
of my house. My visitors were a deputation from some of the tribe
Tapuika who had a small _Pa_ below my house by the river side, at some
distance from the large _Pa_ by the mouth of the river. Their business
was to warn me not to complete the purchase of the land, the persons
with whom I had contracted being, as they affirmed, only occupiers and
not owners thereof; whereas their tribe Tapuika were the owners, and the
_mana_ of the land belonged to their chief Te Koata. They came by night
because they did not wish their interference to be known publicly, as it
would cause disputes. And it did cause dispute when their nocturnal
visit and its object was made public the next morning. However a good
result came of it, for it was agreed that the question of title should
be referred to the decision of the chiefs of the whole Arawa tribes.
A general assembly of the tribes consequently met at Rotorua, when it
was shown that the land I proposed to purchase came within the old
boundaries of Tapuika. But several generations before the present the
_Pa_ at Maketu had been taken by the hostile tribe Ngatiawa, and the
Arawa tribes, including Tapuika, had been driven from the sea-coast to
Rotorua and elsewhere. When the flax trade with Sydney was in vigour,
many of the Arawa natives had been permitted to return to scrape flax
for sale to a trader named Tapsell who was stationed at Maketu; and at
length the combined Arawa tribes expelled Ngatiawa, and recovered the
lands of their forefathers. They then established themselves in force at
Maketu, and some of them marked out by boundaries, and took possession
of land originally belonging to Tapuika, for their own use. Tapuika did
not offer any objection to this, but now said that the land so taken was
merely given up for their occupation, and that the _mana_ of their chief
Te Koata over the land had never been given up.
Public-domain text, read in full here on John Shaqi.
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