Click here for Part 1 of The Story of Te Pane o Mataoho. Ruamoko Awakened. For part 2, the story of her people, read on....
In part one of this post I discussed the geological history of the maunga and the geological forces that built this very special volcanic complex and sacred maunga. In this second part I would like to discuss the story of the maunga and her people, from the time of the arrival of the first humans in Aotearoa up to the present day.
In researching this piece I would like to acknowledge published work by Joce Jesson, Ian Lawlor, and all the people who made sure this land and the stories of her people continue to be told to this generation and those to come. In addition I would like to acknowledge the Māngere Mountain Education Centre for their support of Aotearoa Rocks, and valuable inspiration.
 |
| Māngere Mountain Education Centre, occupying the previous site of the Manukau County Council quarry at Māngere Mountain. Source: Author (2017). |
As such dominant features of Tāmaki Makaurau, the volcanoes feature in several oral traditions. As one of the most significant and visible features, Te Pane o Mataoho (Māngere Mountain) is the head of Mataoho, a giant associated with many of the volcanic features of Tāmaki Makaurau. The main crater of Maungawhau (Mt. Eden) is Te Ipu a Mataoho - Mataoho's cup. Te Ihu o Mataoho refers to the nose of Mataoho which can be seen in the distinctive profile of Maungataketake. However the more recently used Ihumātao means cold nose. The entire volcanic field is sometimes known as Nga Tapuwae a Mataoho or the sacred footprints of Mataoho.
While we may lack direct evidence of the earliest settlement of Te Pane o Mataoho, the earliest archaeological evidence for settlement at nearby Maungataketake has been dated from the 12th century. Whakapapa passed down through generations tells the story of the arrival of voyaging waka from Hawaiiki, and the intimate history of the tangata whenua with Te Pane o Matoho. Early local tribes in Tāmaki were Ngā Iwi and Ngā Oho, and from these tribes arose the tribes of Te Waiohua (Wai-o-Hua, the waters of hua), the original builders of pā (fortified settlements) centered on Auckland's numerous volcanic cones. In the late 1700's AD, Ngāti Whātua of Kaipara invaded Tāmaki and took possession of central Tāmaki, while Te Waiohua maintained their prosperous stronghold in the Māngere and Ihumātao areas. Archaeological and historical research suggests that the maunga was occupied for up to 600 years, and at its peak the wider area may have supported between 2000 and 3000 people.
 |
| Detail of 1853 survey of the Manukau Harbour led by Commander Drury in the HMS Pandora, showing Ihumātao peninsula, Mangere Mountain and Puketutu Island. Opposite Mangere Mountain is the settlement of Onehunga. The lines at Ihumātao represent extensive garden plots on the lower slopes of these maunga mantled with fertile well draining volcanic soil. An extensive "native settlement" is also marked next to Mangere Mountain, and the "mounds of scoria" are also likely to be related to gardening activities. Onehunga Basin across the harbour from Mangere Mountain is an explosion crater since destroyed by construction of the motorway, while most of Mt. Smart has been destroyed by quarrying with a stadium since built in the quarry. Source: Auckland Library. Sir George Grey Special Collections, Auckland Libraries, NZ Map 890. Retrieved from: https://digitalnz.org/records/36468131 (2017). |
Te Pane o Mataoho and the area around it, extending to Ihumātao and present day Ambury Farm, was blessed with fertile volcanic soils underlain by freely draining scoria on top of basalt and coarse sediments. Water percolates through the scoria and cracks and joints in the volcanic rocks to an extensive shell-bed aquifer (the Kaawa aquifer) underlying the area. In places, especially near the foreshore, this aquifer fed freshwater springs, a valuable resource to any community cultivating the land. Abundant volcanic rocks and scoria on the surface provided material for creating micro-climates and modifying soils. Soil quality was improved by mixing in gravel, shell, and wood ash. Much of the land surrounding Te Pane o Mataoho has been lost to urban, industrial, and agricultural development, nonetheless it is still one of the best preserved volcanic cones and pā sites in Tāmaki Makaurau. It's size and position overlooking the land portage route (Te Toi Waka - The dragging place for canoes) between the Tāmaki River and the Manukau Harbour meant it stood over the main access point to the Manukau Harbour and onwards to the wider west coast. Māori earthworks undertaken with hand tools give the maunga its distinctive terraced appearance and rua kūmara (kūmara storage pits) are still clearly visible on flat areas around the crater.
 |
| Reconstruction of pallisades and earthworks including rua kūmara (storage pits marked by rectangular depressions) on rim of smaller secondary crater at Te Pane o Mataoho. Source: Mangere Mountain Education Centre/Department of Conservation (2016). Painting by Chris Gaskin. |
 |
| Aerial view of crater rim, secondary crater on Te Pane o Mataoho. Shallow depressions are the remains of rua kūmara (storage pits). Source: LINZ. Retrieved from: http://data.nzpam.govt.nz/permitwebmaps? commodity=minerals (2017). |
 |
| Example of rua kūmara with thatched roof, designed to direct water to external drain. Some rua kūmara also had internal drains. As kūmara was the main food source over winter, it was vital they were well protected and rot was prevented. Source: Leach (1984). 1,000 years of gardening in New Zealand. Drawing by Nancy Tichborne. |
It is suggested that rather than a single fortified complex, the pā at Māngere Mountain was actually a complex with fortified sections maintained for retreating to during times of conflict. A pā was maintained on a smaller subsidiary cone to the north-east of the mountain, which unfortunately has been destroyed by quarrying. In the late 18th century a battle took place at the pā as it was threatened by an invasion force. The defenders placed shells on the path so they would hear anyone approaching the pā. Under the cover of night the attackers placed dog cloaks over the shells and were able to overpower the surprised defenders. The names Te Ara Topuni or Te Ara Pueru (the road of cloaks) commemorate this battle and the site where it occured.
 |
| Remnants of pā at Te Pane o Mataoho with path leading from MMEC in site of old quarry and water reserve. The old quarry became a council works depot and the site for a water scheme pumphouse, and is now occupied by the Māngere Mountain Education Centre. The path is representative of the path covered in shell to alert occupants to any intruders. Source: MMEC (2017). |
By the time of the first European arrivals in 1820 the main centres of Māori settlement in this area were Māngere, Ihumātao, and Onehunga. Due to the conflict of the musket wars the area was deserted for a time, however it was soon resettled and as the European settlement of Auckland grew, Māori were quick to adapt new cultivation techniques and crops, and developed a thriving economy supplying local settlers with
much needed produce (vegetables, pigs, and smoked and dried fish). Māori held a considerable interest in local shipping, owning 37 vessels between 10 and 43 tons, some of which regularly traveled to Australia. However this mutually beneficial relationship
was not to last, with an increasing hunger for land driving the Waikato Wars and subsequent
confiscation of land in 1863 that had disastrous consequences for Te Waio-hua and other tribes living in the area.
In the 1850s the kingitanga movement arose with the aim to establish a Māori King to protect Māori land and to unite tribes and end internal strife. Pōtatau Tewherowhero (a highly respected Waikato leader and warrior) accepted the kingship which was established at Ngaruawahia in 1958. Establishment of the kingship by Māori was undertaken in a spirit of cooperation, placing Māori sovereignty on an equal footing with British sovereignty, and both joined together under the supreme power of God. Unfortunately, as later events were to prove, the British establishment in New Zealand did not view this movement as enabling cooperation and more effective government of the growing colony for the benefit of Pakeha and Māori, but as a direct threat to the sovereign power of the Queen. The second Māori King was Tūkāroto Matutaera Pōtatau Te Wherowhero (King Tāwhiao), son of Pōtatau Te Wherowhero. The reign of the second king was dominated by the Waikato Land Wars and consequences of the ultimatum issued by Governor Grey that required Māori to pledge allegiance to the Queen, or otherwise they would be considered as supporting "rebels" and required to leave Auckland for the Waikato.
 |
| Governor Grey's ultimatum of 9 July 1863, which required Māori
to swear an oath of allegiance to the Crown, forcing them to choose to fight for the Crown against their own relatives, or leave the area between Auckland and Waikato. Nearly all chose the latter option. Source: Archives New Zealand, Te Rua Mahara o te Kāwanatanga, MA1 Box 835/1863/186. Retrieved from: https://www.flickr.com/photos/archivesnz/17182355043/in/photostream/ |
The Kingitanga movement had a strong connection with Māngere, as prior to his accepting the role as Māori King, Pōtatau Te Wherowhero had been asked by Governer George Grey to provide defence for the city of Auckland, and he and his followers took up residence in Māngere. As a young man his son Tāwhiao resided in Māngere, with a cottage being registered to his name in 1890. In the post-war period he devoted himself to seeking redress for confiscated lands, including leading a party to England to present a petition to Queen Victoria, which was referred back to the New Zealand Government whom rejected it. For the rest of his life Tāwhiao continued to help Māori address their concerns and petition the government and prior to his death in 1894 he established the Māori parliament, Te Kauhanganui.
Subsequently to the ceasation of the Waikato Land Wars, all Māori land in Māngere and Ihumātao deemed to be in the ownership of rebel hapu was confiscated. Garden and cultivation areas that had provided resources for an important settlement, and supported a thriving economy were taken, sold, or leased by settlers. Important fishing areas and food gathering places were lost, and access to the canoe portage area lost. Access was cut off to wāhi tapu as they were fenced off and trampled beneath the feet of cattle, and sacred maunga and important archaelogical sites were destroyed by quarrying. A vital connection with the land and its life-force that was such an integral part of spiritual and physical well being was violently disrupted, with consequences that are still felt in the present day. In time some of the Māori that had fled to Waikato returned, but they found their circumstances much diminished and in many cases were only able to support themselves through employment on the farms that now occupied their confiscated land.
Ultimately most of the confiscated land in Māngere was sold into private ownership, however Māngere Mountain was reserved from sale for the purposes of a public recreational reserve, with a Māngere Domain Board appointed in 1890. Land surrounding the maunga was considered valuable for the same reasons it was able to support such a thriving Māori population, with the land soon covered in a patchwork of small farms and market gardens supplying the nearby city. Designation of the maunga as a domain did not necessarily guarantee it's preservation as a whole as readily accessible scoria was considered a valuable construction material for the infrastructure of a growing city, and historic photographs show quarrying eating away at its lower flanks. Cattle were used for control of weedy and exotic grasses, but have also caused erosion and disturbed archaeological sites. Earthworks were undertaken on lower slopes to produce a flat for two sports fields, tennis courts were formed in 1904, and one quarry was subsequently turned into a bowling green. However, the maunga remains, preserved as a domain, and much of the surrounding volcanic topography formed by the eruption is preserved at Ambury Farm Regional Park.
 |
| 1864 Vertical geological drawing of Te Pane o Mataoho volcanic complex, showing lava flows, scoria cones, and all craters, prior to any disturbance by quarrying. Source: Hochstettor, V. (1864). The geology of New Zealand. Reprinted 1959. |
 |
| Showing Kauri Point Sawmill in Onehunga....1882? On far left of the maunga (just above the end of the wharf) can be seen the peak of the scoria cone subsequently removed by quarrying and detailed below. Source:Sir George Grey Special Collections, Auckland Libraries, 4-849 |
 |
| 1960 Aerial view of maunga showing market gardens and Wallace Road running across left corner. Small quarry can be seen at base of maunga and water reservoir on left of summit. Source: Whites Aviation (1960). Retrieved from National Library of NZ (2018). |
 |
| 1958 Aerial view of Māngere Mountain surrounded by patchwork of market gardens. Yellow circles mark sites of quarrying, most of which were still active for some years after this photo. Source: adapted from LINZ. Retrieved from: Retrolens.nz (2018). |
 |
Aerial view across scoria mound and pā site adjacent to
secondary crater in main complex. In time this whole cone
would be removed by quarrying and in it's place would be the
Māngere Bridge Bowling Club. Source: Whites Aviation (1951).
Retrieved from: National Library of NZ (2018).
|
 |
| 1940 Aerial view of secondary crater and small scoria mound as in above photograph. Quarrying has started removing top of mound. Source: LINZ. Retrieved from: Retrolens.nz (2018) |
 | |
Reconstruction of view from Te Pane o Mataoho looking towards
Manukau Harbour and Waitakere ranges approximatey 500 years ago.
Pallisades surround whare and sit atop terraces. On the flats towards the harbour
can be seen extensive gardening and cultivation areas. Source: DOC/Mangere
Mountain Education Centre (2016). Painting by Chris Gaskin.
|
In the eary 1980s an education project was conceived with the goal of preserving the culural landscape of Te Pane o Mataoho and its environs. Bringing the history of the area to life for the wider popuation was to be achieved by making public the archaeological, geological, and environmental histories. Under the leadership of Susan Bulmer (archaeolgist for NZ Historic Places Trust), and the late Mahia Wilson and Bea Kerr (Te Waiohua), a reciprocal partnership called 'The Accord', was drawn up between Te Waiohua, The Department of Conservation, The Manukau City Council, and the local college of education. In the conception of the education centre as a living museum, visitors learn about making tools, traditional gardening methods and systems, flax weaving, and walk the land while exploring the cultural and geological history. In 2001 the original Accord project was converted into a legal and charitable trust, with Joce Jesson as the inaugural chair (much of this early history of the Education Centre is taken from Te Upoko o Mata'oho (Mangere Mountain): The Performative Tensions of a Living Museum, by Joce Jesson, 2010).
 |
| 1957 view of Manukau County Council quarry at Māngere Mountain, now occupied by the Māngere Mountain Education Centre. Main road pictured is Coronation Road, with market gardens on opposite side now occupied by housing. Source: Whites Aviation (1957). Retrieved from: National Library of NZ (2018). |
 |
| 1958 aerial view o Manukau County Council quarry, showing tractor sheds now occupied by main display and education space of Māngere Mountain Education Centre. On right hand side of driveway is old water scheme pumphouse, which pumped water to a reservoir on the summit which has since been removed. Source: LINZ. Retrieved from Retrolens.nz (2018). |
 | |
2016 Aerial view of Māngere Mountain Education Centre. Large building
with awning is refurbished tractor sheds. In bottom right corner by
Coronation Road is King Tāwhiao's cottage. Source LINZ. Retrieved
|
The Education Centre that we are familiar with today was formally opened in 2003, and is situated in a disused quarry that for a time was a Manukau City Council Works Depot. The main display centre and education space is situated in refurbished tractor sheds. The outdoor quarry space is has been regenerated with bush gardens, medicinal gardens, and extensive produce beds. The gardens are a central facet of the centre, given the historical importance of the area for food growing, both for pre-European Māori, colonial settlers, and through the 20th century. Traditional Māori varieties of kūmara retrieved from a seed bank in Japan are grown in the gardens, along with hue (gourds), taro, kamo kamo (squash), and other traditional food and medicine plants. In addition, the centre is home to King Tāwhiao's cottage, refurbished and celebrating links between the Kingitanga movement and Māngere.
The cottage was originally located at the rear of a block of land at 31 Wallace Road in Māngere Bridge, formerly owned by King Tāwhiao, the second Māori king. It is believed Tāwhiao may not have lived in it permanently, but was rather used by him and his whanau when visiting Auckland. The exact date of building the cottage is unknown, but is believed to be approximately 1890, around the time that the land was granted to Tāwhiao. The property was left to his children when he died in 1894, and in 1926 the land passed out of Māori ownership. The cottage remained occupied until 1947, when a new house was built at the front of the section, and from that point on it became progressively more dilapidated. In 2012 the cottage was moved from its original site in Wallace Road, to the Māāngere Mountain Education Centre. A full refurbishment was undertaken and in 2017 the cottage was re-opened with a dawn dedication ceremony.
 |
| Looking west-northwest from Māngere Mountain, 1931. Wallace Road runs from left to right across photo, with King Tāwhiao's cottage visible by the grove of large trees. By this stage much of the surrounding land was being utilised for market gardensSource: J. Richardson (1931). Sir George Grey Special Collections, Auckland Libraries, 4-4741 |
 |
| Detail from above, showing King Tāwhiao's cottage on the section at 31 Wallace Road, Māngere Bridge. Source: . J. Richardson (1931). Sir George Grey Special Collections, Auckland Libraries, 4-4741 |
 |
| King Tāwhiao's cottage, in situ at 31 Wallace Road, Māngere Bridge, prior to being uplifted and moved to the Māngere Mountain Education Centre in 2012. Source: Bryan Belcher (2012). Retrieved from Auckland Libraries (2018). |
 |
| King Tāwhiao's cottage being placed at new site at Māngere Mountain Education Centre in 2012. Source Bryan Belcher (2012). Retrieved from Auckland Libraries (2018). |
 |
| King Tāwhiao's cottage, fully refurbished on site at Māngere Mountain Māngere MountainEducation Centre. Source: Māngere Mountain Māngere Mountain Education Centre (2017). |
Fifteen years after the official opening of the centre it remains a highly valued community asset, both in the local area and further affield. It is an important repository for the story and legends of Te Waiohua in Tāmaki Makaurau, their role in the growing settlement of Auckland, and subsequent injustices endured in the colonial and post-colonial era. Joint activities at the Education Centre have resulted from new working relationships with MOTAT, Stardome Observatory, and Auckland Museum. At a time when management of 14 maunga of the Auckland Volcanic Field has been vested in the Tūpuna Maunga o Tāmaki Makaurau Authority, and UNESCO World Heritage Status is being sought for the AVF, the Māngere Mountain Education Centre remains the only community based centre of its type specifically affiliated with any maunga.
 |
| Displays relating to cultural artifacts found in the area, and the growing of traditional kūmara varieties and gardening techniques used. Māngere Mountain Education Centre. Source: Author (2016). |
 |
| Young geologists study rock samples from the local area and all over Aotearoa at the Māngere Mountain Education Centre. Source: Ane Matamaru Karika (2017). |
Click here for part 1 of The Story of Te Pane o Mataoho. Ruamoko Awakened.
 |
| Experience the story of Te Pane o Matoho up close. Click here! |
denizli
ReplyDeleteelazığ
eskişehir
ığdır
ısparta
XQ341F