2. Iwi Histories and Traditions

Iwi histories and traditions are an incredibly rich and diverse dimension of Aotearoa-New Zealand society and culture. They contain some of the most important stories of New Zealand's national 'fund' of stories - such as the great migration stories detailing the journeys of waka from Hawaiki to Aotearoa; such as the 'founding tribal narratives' which tell of the exploits of famous and eponymous ancestors after whom whole peoples are named; such as the stories of the expansion of iwi peoples across regions (the movement of  Tainui people in the Waikato and Hauraki regions, for example, or Te Arawa into the Rotorua district). These stories are rich, profound and fascinating.

Iwi histories and traditions touch on all aspects of human experience - the birth of children and their care while very young, the maturation of the young person and their arrival into the field of leadership, the finding of lovers and life partners, entering and exiting conflict, decline in their later years and the passing of mana (mantle) to a younger successor. All of these aspects of human experience are included in iwi histories and traditions. The first time someone fell in love in Aotearoa and Te Wai Pounamu, it took place in iwi history. The first time conflict was created and resolved, the first time a journey was taken, an opportunity was seized upon or a failure was experienced, this all took place in iwi history first.

The 'classics' of iwi histories and traditions can be grouped as follows (not exhaustive):

• The Hawaiki stories - such as the 'creation stories', the flight of Tāne to the highest heavens, the Māui 'round' of stories, the enmity between Tinirau and Kae and much more.
• The great migration stories - such as the near calamity that befell Te Arawa in Te Korokoro-o-te-parata (a great whirlpool in the ocean), the arrival of Tainui to Whangaparāoa and many more.
• The settlement narratives - such as the arrival of Tainui and the early years of settlement in and around Kāwhia; the arrival of Te Arawa at Maketū and the settlement of that area; or of Mātaatua at Whakatāne and then later in Te Tai Tokerau.
• The expansion narratives - such as the migration of Hotunui then Marutūahu from Kāwhia to Hauraki and the expansion of the Marutūahu peoples into wider Hauraki
• The encounter stories - such as Te Hōreta Te Taniwha's recollections concerning the arrival of Captain Cook in 1769 

Researching Iwi Histories and Traditions Today

Unfortunately, the intergenerational exchange of oral knowledge formally conducted within iwi, hapū and whānau communities has largely ceased. Whilst there has been something of a revival in recent times, more and more now we rely upon the 'written record' rather than oral sources, gifted individuals trained in the traditional manner. Thankfully, many of our tupuna did record their views and knowledge in written form and, together with the writings of various European writers, they represent a rich resource available to us today.

When researching iwi histories and traditions today, we use a mix of the following methods:

• An investigation of published and unpublished written materials. This includes manuscripts and whakapapa books written by reputable iwi authorities. Examples include the manuscripts written by the great Ngāti Maru scholar Hoani Nahe and also that of Tukumana Te Taniwha of Ngāti Whanaunga.
• Oral history interviews with individual iwi members who possess certain understandings, knowledge and interpretations of iwi histories and traditions
• Conducting hui wānanga and focus group discussions where iwi members come together to share what they know with each other about aspects of their iwi histories and traditions
• Visiting and experiencing significant places, sites and localities of iwi histories and traditions. This includes pā sites, waka landing areas, tūahu-altars and much more
• Experiences with taonga such as mere pounamu, kākahu, taiaha, korowai and the like.
• Research into photographic archives and ephemera such as posters, cards and other items.

It is important to note that I am an iwi member researching iwi histories and traditions for the purposes of strengthening and furthering my iwi/hapū/whānau communities. This is my primary motivation and is what informs me when I undertake the research tasks noted above.

The Need for a Disciplined Approach

Unfortunately our iwi histories and traditions are not as well known and understood today as we would like. We have very few traditionally trained authorities and repositories and we rely a great deal today on material written by reputable authorities of the past. Additionally, it can be difficult to gain access to reputable and reliable sources of iwi knowledge today - and this problem is exacerbated by the proliferation of opinion and assertion about iwi histories and traditions that appear on social media.

For these reasons, it is vitally important that we undertake research in iwi histories and traditions with great care and discipline - ensuring that we record and re-present exactly what appears in written and other sources we are consulting. Too often, unfortunately, not enough care is taken to record, for example, the author or source of a piece of information; or mistakes and misrepresentations are introduced into a text. Similarly, not enough care is taken to ensure that the reader understands where a quote is being utilised and/or where a new text is being created by an author. Overall, I advocate for a careful and disciplined approach when researching iwi histories and traditions and representing them orally and/or in written form.

Conventions utilised in the Hauraki Iwi History Blog

The purpose of this blog is help build the shared understanding of Hauraki iwi members regarding their iwi histories and traditions. In achieving this, care is taken with respect to recording the origin and source of information and knowledge presented here and in the presentation of the material itself. Where I have introduced something or I am the author, this is identified and explained.

For the purposes of clarity, the following conventions are utilised in this blog:

• Where possible, I use reputable Hauraki iwi sources of knowledge and information
• When making use of the 'public record' (newspapers, for example), I do so noting the limitations and problems that can exist in public documents
• Where quotes are utilised, they will always appear verbatim and unedited
• The source of quotes is always identified. Where the source can not be identified, this is explained.
• Where I have introduced something into a text or where I am the author of a text, this is explained
• Regarding the marking of vowel length, verbatim quotes will appear as in the original. Hence, if vowel length is not marked in the original then they will not be marked in this blog (and vice versa).
• Where I am the author of a text, I will mark vowel length as appropriate and my preferred way of marking vowel length is by use of the macron.

3. My Journey into Iwi Histories

How to cite this article

How to cite this article: 'Iwi Histories and Traditions', an article by Te Ahukaramū Charles Royal, published to the Hauraki Iwi History Blog (www.haurakiiwihistory.blogspot.co.nz), 19 September 2020. Updated 4 December 2020.

Please note that the author reserves the right to alter, change, edit and delete any content in this article without notice and at any time.

(c) C Royal 2020

Except for the purposes of reasonable quoting for research purposes, no part or whole of this blog and its content may be reproduced in any form without the permission of Te Ahukaramū Charles Royal. When quoting from this blog, please ensure all source details are included in your text.