Page 175 - Puhipi

Te Aitanga a Tumoana

Te Paatu, originally of Hokianga, had claims to territory at Kaitaia, Rangaunu, Takahue and Oruru,
which they had gained in the time of Te Kaka from Te Aupouri and Ngati Kuri. Many of the
conquered lived with Te Rarawa as subordinates. After Panakareao had gained authority, probably
about 1825, Te Aupouri of Kapowairua, Spirits Bay, appealed to him to check the aggression of
their own leader. Panakareao subsequently drove out the offending leader and his supporters. These
victories gave Panakareao mana over at least some Te Aupouri and Ngati Kuri; other Te Aupouri
were not willing to acknowledge his authority.

In November 1832 William Williams, W. G. Puckey and others of the Church Missionary Society
set out on an exploratory trip with a view to expanding their operations. They met Panakareao at
his residence at Rangaunu on 30 November. He accompanied them to visit his father Te Kaka at
Kaitaia. After Panakareao offered to clear the Awanui River, and pointed out suitable land for the
missionaries to occupy, they decided to fix the new mission at Kaitaia. Thus Panakareao out
manoeuvred Papahia and other Te Rarawa leaders at Whangape and Waro. Before plans for the new
mission could take effect, the Bay of Islands leader Titore Takiri, who was related to Panakareao,
visited Rangaunu. He persuaded a large party of Te Rarawa and Te Aupouri under Papahia and
other chiefs to join a war expedition to Tauranga to avenge the death of Hengi of Ngati Rehia, his
sons, and the tohunga Te Haramiti, in 1830 and 1831. Although the missionaries expected that
Panakareao would go, he refused. Instead he sent a message to the missionaries that he was
anxiously awaiting their arrival.

By mid 1833 the prices for clearing the river of logs to improve its navigability, building a road to
the proposed building site, and erecting three raupo houses were fixed. The cost of the land itself
was set. It was clear that Panakareao's enthusiastic welcome to the missionaries was, at least
initially, mercenary. However, he was motivated by the welfare of his people. The following year,
when he received payment for the land in the form of trade goods, he turned it all over to his
followers, who were quick to divide it up. Panakareao soon became a genuine convert to
Christianity. He was baptised with his wife, Ereonora (Eleanor), on 20 November 1836 at Kaitaia.
In 1837 he sent a messenger to the Bay of Islands with a gold piece to procure for him a copy of the
recently printed Maori New Testament. With this he travelled from village to village in the north,
often staying away from home a week at a time. Puckey gave him credit for converting many
northern groups to Christianity. Panakareao became very attached to his missionaries; when there
was talk of relocating Puckey and Joseph Mathews, he wrote to the CMS in England begging them
to reconsider. He was enthusiastic about many aspects of European culture; he and his wife adopted
European dress, housing and furniture. Ereonora, a woman of very high rank, baked her own bread
and cooked and served food in a European style. Panakareao's enthusiasm for all things European
influenced his relationship with officialdom. He supported James Busby as British Resident and
was one of the signatories of the 1835 Declaration of the Independence of Aotearoa.
When the official Government party arrived in Kaitaia in April 1840, seeking ratification of te Tiriti
O Waitangi, Panakareao was welcoming, although Te Rarawa warriors startled the official party
with a haka. Panakareao stood out with his tall, powerful build. He was attired for the occasion in a
fine woven cloak, his hair dressed with huia feathers. Panakareao trusted the good intentions of the
European officials as they were represented to him by the missionaries. During the meeting on 28
April 1840 he spoke last. He reminded his people of his status and said he wished them to accept
Hobson. He then uttered his most famous words: 'What have we to say against the governor, the
shadow of the land will go to him but the substance will remain with us'. He suggested the analogy
of the governor as a helmsman for the ship, Aotearoa. After he had spoken, the other chiefs
hastened to follow his example by signing the treaty. Ereonora, because of her high rank, signed it in
her own right. Panakareao and his people presented Hobson with 12 tons of potatoes, kits of
kumara, 8 hogs, and some dried shark (which was sent back). His people received in exchange 1½
bales of blankets and a cask of tobacco. Panakareao warned Hobson and his suite during their visit
that some Bay of Islands and Hokianga Maori, especially Kawiti, were conspiring to expel the
governor. They had attempted to recruit Panakareao by approaching Ereonora while she was visiting
Hokianga. Only a year after signing te tiriti Panakareao had become dissatisfied by the governor's
performance.

CMS missionary Richard Taylor summarised Panakareao's views: 'he thought the shadow of the
land would go to the Queen and the substance remain with them but now he fears the substance of it
will go to them and the shadow only be their [the Maori] portion.' Panakareao's dissatisfaction
stemmed from quarrels he had with Te Aupouri and NgaPuhi over the sale of land to Pakeha-Maori,
and the extent of his authority. In January 1840 he had sold to Richard Taylor, for goods and money