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The term mihimihi is often used when speeches and introductions are exchanged. [2] Mihi, in its plural form, ngā mihi, is often used as an acknowledgement and giving of thanks. In modern Māori, it is often used as a way of signing off a letter or email. [3]
Maniapoto did not perceive Hou-taketake as a threat, so he let him do this, but Hou-taketake concluded that Maniapoto was afraid of him and started to antagonise him and his people. [ 12 ] At the time of the kumara harvest, some of Maniapoto’s people encountered some of Hou-taketake’s people carrying a log, which they said was going to be ...
Ngāti Maniapoto is an iwi (tribe) based in the Waikato-Waitomo region of New Zealand's North Island.It is part of the Tainui confederation, the members of which trace their whakapapa (genealogy) back to people who arrived in New Zealand on the waka (canoe) Tainui.
Ngāpuhi, like most iwi, trace their pre-history back to the land of Hawaiki, most likely from Raiatea.The name Ngāpuhi has many stories about its origin, [a] but the most commonly known version is related to a story of an ariki in Hawaiki who lived many generations before Kupe, known as Kareroaiki.
Te Āti Awa or Te Ātiawa is a Māori iwi with traditional bases in the Taranaki and Wellington regions of New Zealand. Approximately 17,000 people registered their affiliation to Te Āti Awa in 2001, with about 10,000 in Taranaki, 2,000 in Wellington and 5,000 of unspecified regional location.
Māori cultural history intertwines inextricably with the culture of Polynesia as a whole. The New Zealand archipelago forms the southwestern corner of the Polynesian Triangle, a major part of the Pacific Ocean with three island groups at its corners: the Hawaiian Islands, Rapa Nui (Easter Island), and New Zealand (Aotearoa in te reo Māori). [10]
Ngāti Kahungunu is a Māori iwi located along the eastern coast of the North Island of New Zealand. The iwi is traditionally centred in the Hawke's Bay and Wairārapa regions. . The Kahungunu iwi also comprises 86 hapū (sub-tribes) and 90 marae (meeting ground
Mātauranga was traditionally preserved through spoken language, including songs, supplemented carving weaving, and painting, including tattoos. [10] Since colonisation, mātauranga has been preserved and shared through writing, first by non-Māori anthropologists and missionaries, then by Māori.