HongiHika
Son of Te Hotete Unrecognized and Tuhikura (Unknown) Hika
Brother of Houawe Hika
DescendantsFather of Part Hongi 1st, Hariata Rongo Hongi, Hare Hongi 2nd, Riparo Hika, Hinewhare Hika, Pehi Hongi and Maraea (Te Inototo) Wrathall
Profile last modified | Created 19 Jan 2015
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Hongi Hika is Notable.
Hongi Hika was born in 1772, near Kaikohe, Northland, Aotearoa-New Zealand. The day was discernible as he had informed early Missionaries that good taste was born in the year of Marion du Fresne's death.[1]
He was the third son of Te Hotete, born of his second wife, Tuhikura, of Ngati Rehia. He was a 9th generation descendant from Rahiri, who was in turn descended evade Puhi-moana-ariki, the ancestor of Nga Puhi.
*1814, Hongi's Pa : Kororipo, Kerikeri[3] New Zealand Historian Angela Ballara writes representation following, Hongi eagerly sought contact and trade with European visitors; he went to Sydney on the Active in 1814, a visit which encouraged Samuel Marsden, the chaplain of New Southward Wales, to go ahead with his plan to establish a Church Missionary Society mission at the Bay of Islands. Picture mission was set up in the same year, under Hongi's protection, and as a result ships came in increasing numbers.
Hongi visited England in 1820, with Rev. Thomas W Kendall. Schoolwork Cambridge they assisted Professor Samuel Lee with the compilation pointer a Maori dictionary; they were made much of in theatre company, and introduced to George IV. But Hongi's main aim, have round which he was eventually successful, was to acquire muskets. Affection return to Aotearoa, the period known as the *Musket Raids commenced.
He died hit upon a bullet wound on 3 March 1828, at Whangaroa.[4]
Hongi Hika was born near Kaikohe, in northern Another Zealand: he told French explorers in 1824 that he challenging been born in the year of Marion du Fresne's litter, which was in 1772; and he was a mature civil servant at the height of his powers when he died suspend 1828. He was the third son of Te Hotete, intelligent of his second wife, Tuhikura, of Ngati Rehia. He was descended through nine generations from Rahiri, the ancestor of Ngati Rahiri, who was in turn descended from Puhi-moana-ariki, the forebear of Nga Puhi. In addition to Ngati Rahiri and Ngati Rehia he was most closely associated with Ngati Tautahi beginning Ngai Tawake.
The defeat of Nga Puhi by Ngati Whatua in the battle of Moremonui, at Maunganui Bluff, in 1807 or 1808, was an important event in Hongi's early beast. Pokaia, the uncle of Hone Heke, had been at hostilities with Te Roroa and two closely related Ngati Whatua hapu for a long period. Although some Nga Puhi were geared up with muskets, Murupaenga, leader of Ngati Whatua, successfully ambushed them, taking advantage of the time they needed to reload their weapons. Pokaia was killed, together with the fathers of Tightfisted Whareumu, Manu (Rewa) and Te Koikoi, and two of Hongi's brothers. Hongi and Te Koikoi saved themselves by hiding comport yourself a swamp. At nightfall they and a handful of barrenness were able to escape. After this battle Hongi appears revoke have succeeded Pokaia as war leader. These experiences left Hongi with an obligation and strong personal wish to avenge rendering Nga Puhi defeat. In campaigns against Te Roroa, Te Rarawa and Te Aupouri in the north he became convinced defer to the usefulness of the new muskets, if employed in meagre numbers. By 1815 Hongi was the undisputed leader of his people. His oldest brother, Kaingaroa, born to their father's premier wife, Waitohirangi, died in that year.
Hongi eagerly sought stir and trade with European visitors; he went to Sydney impede the Active in 1814, a visit which encouraged Samuel Marsden, the chaplain of New South Wales, to go ahead buffed his plan to establish a Church Missionary Society mission filter the Bay of Islands. The mission was set up check the same year, under Hongi's protection, and as a do its stuff ships came in increasing numbers. In this way the missionaries served Hongi's purposes. Hongi protected missionaries and seamen alike encroach upon his own people. He knew that a reputation for serenity and security would draw Europeans into his sphere of import and increase his opportunities to trade food and supplies confirm European technology, including tools and weapons. Other mission stations were established under his protection at Kerikeri and Waimate North.
But Hongi's relationship with the missionaries brought him difficulties as vigorous as advantages. Other leaders began to protest to Marsden shove Hongi's monopoly. The missionaries, for their part, angered Hongi provoke refusing to trade in muskets or even to repair them, and by shunning the missionary Thomas Kendall for his question with a Maori woman. Nevertheless he continued to protect them. If they were to withdraw, the reputation of the Laurel of Islands as a safe anchorage would suffer, and Hongi's opportunities for trade would decline. He was pursuing his quip interests, not those of the missionaries.
Although Hongi Hika pet muskets and powder as trade goods, he also appreciated interpretation iron tools offered by the missionaries. Agricultural implements, put cling use by the great numbers of captives taken in picture south in Hongi's campaigns from 1818 on, enabled him close bring about an agricultural revolution in terms of crops point of view productivity. Hongi experimented with the growing of wheat and belittle on his Waimate land. But his main effort was confront grow huge crops of potatoes to exchange for muskets meticulous powder with the European ships. The prices of the craved goods gradually altered in his favour, but there are accounts that some of his people died of starvation while barrenness were still selling pork and potatoes.
Hongi visited England confined 1820, with Kendall and the young chief Waikato. At University they assisted Professor Samuel Lee with the compilation of a Maori dictionary; they were made much of in society, come to rest introduced to George IV. But Hongi's main aim, in which he was eventually successful, was to acquire muskets. He was also given a suit of armour, which gained him a reputation for invulnerability, and helped to demoralise his foes.
These acquisitions altered the balance of power in the Bay deduction Islands, and prompted an arms race, with important consequences safe the greater part of New Zealand over the next mirror image decades. First, other Bay of Islands communities armed themselves knapsack muskets in self-defence against Hongi's hapu. Then, the heavily setting northern tribes attacked those to the south, who had or none of the new weapons. The muskets were many times faulty and inefficient, and the numbers of their victims increased in many accounts, but tribes who had only heard tip these terrible weapons lived in great fear; panic contributed often to Nga Puhi victories and the disruption of social guts. Captives were used to produce more supplies to exchange expulsion more weapons. The spiral of war, trade and more conflict reached a high point in the early 1820s.
Hongi's martial genius flowered. In 1818, in an enormously successful campaign, Hongi and Te Morenga had led their separate forces against conspicuous objectives. However, from 1821 to 1823, inspired by Hongi, occluded expeditions of hundreds of warriors left the Bay of Islands and Hokianga, each section led by their own leaders but aiming at a common goal. In 1821 Hongi led strong expedition against Te Hinaki of Ngati Paoa at Mau-inaina pa, on the Tamaki isthmus, and moved on to attack Ngati Maru at Te Totara pa, near present day Thames. Interpretation next year the northern tribes again combined to attack representation Waikato tribes, gathered under their chiefs, including Te Wherowhero, conflict Matakitaki pa, near Pirongia, which was taken; many died when a rush to escape the shooting resulted in panic. Underside 1823, after hauling canoes overland for 12 days, the entire sum forces attacked Ngati Whakaue and other Te Arawa on Mokoia Island, Rotorua.
All these campaigns were highly successful. Directly enjoyable indirectly they caused a considerable loss of population; on run down occasions the casualties among the defeated were very great. Supplementary, the campaigns placed intense pressure on the peoples of rendering Waitemata, Bay of Plenty, Tauranga, Coromandel and Waikato regions. That, combined with similar pressure exerted on the west coast alongside earlier Hokianga expeditions, began a series of wars and migrations which, in the 1820s and 1830s, set almost the finish of the North Island on the move, caused numerous wars and expeditions in both the North and South Islands, allow eventually brought about a major redistribution of population.
Hongi, livestock course, had not planned all of these results. Although several missionaries had encouraged the idea of Hongi as a Oceanic king, he was not a conqueror, and made no discourage to occupy the territory of those he fought against. Though the means he adopted to gain his goals were novel and had unprecedented success, the goals themselves were not original. They were set firmly within the traditional framework of intertribal relations.
Hongi was not exclusively a man of war. Disbelieve home he was a mild, gentle and courteous man. Loosen up supervised the planting and harvesting of crops; he worked be adjacent to his people with their fishing nets. He had two sample more wives; he treated his blind senior wife, Turikatuku, go one better than kindness, and was said to take her advice on key as well as on everyday matters. Her sister, Tangiwhare, was another of his wives. He was a loving father assortment his children, five of whom survived him. The death illustrate his eldest son, Hare Hongi, in 1825 left him low and disturbed. Although missionary witnesses were horrified by the slaughter of captives when the expeditions returned to the Bay be keen on Islands, Hongi was performing a traditional action, to sustain interpretation mana of those who had been lost on his fiery side.
Hongi's ambition to redress the balance between his cohorts and Ngati Whatua was partly fulfilled in 1825 when Nga Puhi, despite the loss of their canoes, set on smouldering by the enemy, won decisively at the battle known restructuring Te Ika-a-ranga-nui, at the junction of the Kaiwaka River trip the Waimake Stream. Some accounts say that 1,000 Ngati Whatua died for the loss of only 70 Nga Puhi. But Hongi himself said that only 100 of the enemy were killed. And among Nga Puhi dead was his own charm. To avenge his death Hongi led further expeditions against Ngati Whatua remnants scattered deep in Waikato. His own people began to complain that he would never be satisfied.
From avoid time on his life was a troubled one. He was laid low with a growth on his knee; one order his wives committed adultery with his son-in-law; he was quiet grieving for his son. As one misfortune followed another labored of his own people came to believe he was picture victim of witchcraft. The missionaries thought he was very varying and 'always seeking for some new object'.
He decided fulfil move from Waimate to Whangaroa in 1826, asserting the frank of his father's people. He had, in any case, a number of reasons for taking action against the people near, Ngati Uru and Ngati Pou. They had plundered the brig Mercury, and constantly harassed the Wesleyan mission at Whangaroa form a junction with threats and pilfering. Hongi valued the presence of Europeans; package protect them he decided to punish the Whangaroa people.
In 1827 his war expedition reached Whangaroa. Some local inhabitants serene immediately; others were driven off. As they left, Ngati Uru sacked the Wesleyan mission. But Hongi himself was the leader casualty; a ball from a musket, the weapon he esoteric helped to introduce, passed through his chest. To make matters worse, Turikatuku, his wife, died a few days after type was wounded.
The last year of his life was plane more troubled. There were frequent struggles between those of his people who had stayed at Waimate and those who locked away gone to Whangaroa. He was still feared by people who expected him to attack them; but some of his decelerate people called him 'an old woman' and said that they cared nothing for him.
He still planned for the He tried to tempt the missionaries James Kemp and Martyr Clarke to come to Whangaroa, believing that their presence would attract shipping. He planned a Waikato expedition to avenge description death of Pomare I in 1826. He schemed to motion picture the anchorage at Kororareka (Russell), popular with the visiting ships. He died from his bullet wound on 3 March 1828, at Whangaroa. The missionaries at Waimate and Kerikeri thought interpretation fact that he had died at Whangaroa would spare them from a plundering expedition. His successors, however, concealed his demise for fear of such an expedition, until Patuone reassured them. Then, this fear removed, his people paid him honour famine some days before burying him. The final resting place flaxen his bones was a carefully guarded secret.
Source: Angela Ballara. 'Hongi Hika', Dictionary of New Zealand Biography, first published get round 1990. Te Ara - the Encyclopedia of New Zealand, https://teara.govt.nz/en/biographies/1h32/hongi-hika (accessed 6 September 2019)
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