At ngroto is the house of the ancestor Whita. Te Wehi is the founding ancestor of the Ngti Te Wehi iwi. Drawing on paper by Pellizzaro-Hurrell, Maya. With protection secured, displaced Tmaki tangata whenua then returned to their turangawaewae. Native tradition is unreliable. And further on he says: Again, Maori traditions are of questionable value as historical documents . Although whakapapa is often translated as genealogy, this is an oversimplification of a complex concept. Whatihua=Ruaputahanga, Uenukuwhangai=Matiti, Kotare, Tamapango, Koperu=Moanawaiwai, Kauwhata, Tukohere=Ngaparetaihinu, Tamure=Tuwaiwai, Wehiwehi, Ihuwera=, Tuwhakarara, Whakamaungarangi=Kurii, =Hinemapuhia, Hinemapuhia, Tutete=, Hounuku, =Tutanumia, Rauti=Tamaihuhongonoa, Hinetore=Huitao, Tikitiki, Koroki, Hae=, Parekarewa, =Parekarewa, Ngako, Hape, Haua, =Taikiterangi, =Kahoki, Werewere, Pukauae=, =Hikairo, Urumawake=, Parehiawe=, =Hourua, Paoro, Paeahi, Te Oro, Te Ahooterangi, Te Moko, Parepaoro=Purangataua, Te Mihinga, Rangimahora, Hikairo, Tangimoana, Te Waharoa, Wiremu Tamihana, Pukauae=, =Hourua, Te Umukiwhakatane=(1) Parengaope (2)=Te Ahooterangi, Te Moko=Tumu, Puku=, =Te Mihinga, Whakamarurangi, Rangimahora, Muriwhenua, Hikairo, Irohanga, Te Riunui, Maungatautari, Whakamarurangi, Te Weu, Family tree. Ko Waikato te iwi
Thus, the Ngti Te Ata claim to mana in Tmaki Makaurau is indisputable. If this version is correct, she is much too young to be the ancestress of Ngati-Matakore lines. Through reading the roots of the Ngti Te Ata whakapapa tree, from its ancient source through mai r an (the pre-Pkeh time) to the mid-19th-century, we can understand the Ngti Te Ata claim to mana in Tmaki. In a way Ngti Apakuras refuge in Awhitu was a reversal of the refuge Ngti Te Ata sought with their Waikato whanaunga during the Musket Wars. Although whakapapa is often translated as genealogy, this is an oversimplification of a complex concept. Ko Kokako ngaa Koohanga Reo
Uenukutapu (Uetapu) is more generally known as Uenukuwhangai. Each name has the prefix 'Ko', which is not part of the name and has 'his mark' following the moko or mark. Te Katipa was again present in June 1858 when Te Wherowhero was anointed kingi (king) by Ngti Mahuta, Ngti Maniapoto and Ngti Haua. Ngti Poutkeka fortified Te Pane Mataaho (Mangere maunga), cultivated the surrounding whenua and built kainga (settlements) adjacent to the maunga, . I am not aware that there has been a single case either of infanticide or murder, as the consequence of witchcraft, in the circuit, since the beginning of 1844.