There are many tribal scandals which continually occur throughout all tribal history Some are concealed in order to preserve tribal mana and avoid personal embarrassment. These instances are referred to as tribal kanga—the dishonourable tribal indiscretions.
The banishment of Tamatekapua, the most colourful of the fleet leaders; the usurping of the mana of Toroa by his younger brother, Puhi-Kai-Ariki; the deceit of Maniapoto in depriving his elder brother, Ihi-Ingarangi of tribal leadership—these are but a scattering of episodes where the closets of skeletons have become a convenient refuge for misdemeanour. Not so long ago such open disclosures would have trodden upon both tribal and traditional sensitivity. Today the stories have become the classic tales of individual tribes which in some instances have no parallel in the cultural recitals of other races. They provide the tiny flaws which are woven into the intricate border decoration of the finest cloak. They possess an authenticity of pattern and colour which preserves a sole right of display and, like all treasures, the dishonour is in its concealment—the glory in its revelation.
Ngati Tamatera is cloaked in such a garment. Its ancestor, Tamatera, was the second son of Marutuahu and his senior wife, Paremoehau. Like his brothers, he had the role of warrior thrust upon him during the exploits of his father. His first wife was Tumorewhitia from whom he had Putahi and his many descendants. He then married Ruawehea of Ngati Hako and their children and numerous descendants were to become the illustrious forebears of Hauraki tribes within the federation. His tribe is the largest of the Hauraki divisions whose boundaries extend over much of the domains. During the settlement of the whole district after the first part of their wars, the sons of Maru were generally domiciled about the areas of Kaiaua and Whakatiwai. As they increased in number, they radiated out in all directions occupying at random but generally in close proximity of each other in protective 'Kainga' situations. There was no inclination at that stage to create separate tribal territories in which they could impose mana whenua rights, that is not until the mid-18th century.
This development was evident in many instances such as the occupation of the early Moehau and Katikati lands where all the Maru tribes lived on definite kainga blocks which were held in common. It occurred in lands bordering the Waihou and Piako Rivers and later at Tamaki. Much later, in the latter years of the 18th century, they became bitterly embroiled in their own intertribal wars, when they were prompted to assert these
