Thus the collective Ngati Porou identity could come from a variety of sources. They became so embedded in the culture that ‘Naati’ and the horse culture became part of the Ngati Porou identity, along with ‘Kaupoi (Cowboys), the knickname for the C Company during World War Two. These horses became famous for their resilience and ability to go anywhere. For example horse races were often held at Tikitiki with small nuggety horses called Naati. These events became part of the culture of Ngati Porou. Kaupapa could include entertainment or sporting events such as rugby matches. Iwi and Hapu came together for a variety of reasons, not just political. The hui was successful, and even though it came at a huge cost in resources to the iwi, they nevertheless felt it was still worthwhile. 52 hapu gathered as well as other iwi delegations, with tremendous feasting and speeches. In 1872 for example Rapata Wahawaha called a hui at Mataahu near Whareponga to mark a new phase in Ngati Porou life. By the nineteenth century these gathering could be huge and bring together several iwi at once around a particular kaupapa. The hapu and iwi coming together was an important part of maintaining a collective identity. These gatherings could be used to celebrate occasions or events, or to unify various hapu. Large hakari (feasts) were held to demonstrate manaakitanga (generosity) and mana. Traditionally hui were ways to bring together the iwi. Learn more about a Ngati Porou whanau experience. But in recent times we have found other ways to add to this, including the use of writing, radio, sports and the internet. The importance of kanohi-ki-te-kanohi (face to face) is still hugely important, physically coming together and sharing with one another. The migration of many of our people to other rohe since World War Two has meant we have had to find new ways to do this. Ngati Porou have always worked hard to maintain this whanaungatanga, to connect the people in a common identity and purpose.

The maintenance of this dynamic is whanaungatanga, which then extends out to hapu and iwi. Tuakana would look after teina pakeke (elders) have the task of passing on knowledge of whakapapa and whaikorero to mokopuna (grandchildren), performing the whaikorero on marae or acting as advisors to local youth.

Within whanau people have always had their roles. Whanau is more than just ‘family’ – it is about identity, purpose and being connected. Whanau life is central to being Ngati Porou. Ngati Porou have found a variety of ways to maintain connections between whanau and hapu and iwi. Ngati Porou Spirituality and Faith | Ngati Porou Migration Maintaining Hapu and Iwi Connections | Ngati Porou Health

Every whanau and hapu has their own perspective of their own lives: the following is one telling of the story… We also understood that our spiritual, physical and social needs were all connected to our unique and strong sense of identity. We also faced many challenges, whether it was health, migration or more recently whanau dysfunction, and we would often come up with unique solutions. Regardless of where we are, maintaining these connections have been crucial to our life, and we have worked hard to stay connected. Whanau, hapu and iwi life are central to being Ngati Porou.

Whanau hapu iwi