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Mangaian Society

Land

Land

Classification

The Magaians divide the land into three classes, the puna, the rau-tu-anu'e, and the rau-tuitui.

The puna lands comprise the low-lying region between the inland wall of the makatea and the slopes of the central mountain. They are referred to by Marshall as the "taro flats" (16, p. 35). At the makatea boundary the land is swampy. On the mountain side the boundary is irregular, owing to the varying width of the valleys. Wherever the valleys are wide enough to permit terraced cultivation, the land is included in the puna class. The taro supply of the island is grown in the puna by means of terraced irrigation.

The rau-tuanu'e derives its name from the awu'e fern which clothes the volcanic slopes and sides of the narrow valleys. Strictly speaking, the rau-tu-anu'e includes the area between the puna and the raised ridge of Rangimotia, but practically it refers to the narrow upland valleys. The valleys (vao) contain forest growth including the nono (Morinda citrifolia), the fruit of which is eaten in times of dearth. Along the sides of the small streams are narrow patches of fertile soil in which taro is grown. The area of such soil is small, but the taro produced is good in quality. A drought might cause page 126the taro swamps in the puna to dry up, but the narrow streams would probably still contain enough water to irrigate the small taro patches of the rau-tu-anu'e.

The rau-tuitui denotes the makatea area. The name is derived from the candlenut tree (tuitui), which grows plentifully on the makatea and supplies food in time of want. The old channels and hollows where soil has been deposited, termed puta ka 'atu (holes in the rock), are of value in the cultivation of the sweet potato and paper mulberry.

After a battle the puna lands were divided up among the victors. The conquered were relegated to the rau-tu-anu'e and the rau-tuitui. The term puna, as applied to a district, includes a portion of upland valleys and makatea, but in speaking of classes of land as a form of property puna is restricted to the taro flats. Similarly, rau-tu-anu'e is used instead of vao, and rau-tuitui instead of makatea.

The high central land which produces no food is referred to as the maunga (mountain).

Districts and Subdistricts

According to a myth quoted by Gill (6, p. 128), the god Te-manava-roa lies buried face downward on Mount Rangimotia with his head toward the east. The half-mile crest of the mountain forms his backbone. This story forms another example of the inconsistency of the Mangaian myth-makers, for Te-manava-roa is also described as one of the primary spirits who dwelt in a region far below Avaiki. Owing, however, to the disposal of the body of Te-manava-roa, the south of the island is referred to as the right (katau) and the north side as the left (kaui). In Pangemiro's time the island had become definitely divided into 6 districts, 3 on the right and 3 on the left. The island is referred to in ceremonial speeches as "the fish of Rongo" (te ika o Rongo). Following the Te-manava-roa myth, the head of the fish lies to the east. The fish is divided longitudinally to represent the three land districts on the right and left. The right and left land districts on the east represent the head (pauru) of the fish, the right and left districts on the west represent the tail ('iku), and the two middle districts represent the body (pori) of the fish. It has now become customary to omit the word "fish" in speeches. Thus Tamarua, which is the eastern district on the right is referred to as te pauru o Rongo i katau (the head [of the fish] of Rongo on the right). The other districts are referred to similarly according to the part and "the side" they represent.

In addition to these honorific names, the districts have their ordinary names which are now different from those originally applied to them:

Present Name Old Name Honorific Name
Tamarua Mangonui Te pauru o Rongo i katau (head on right)
Veitatei Patiki-enua-o-Rangi Te pori o Rongo i katau (body on right)
Keia (Keir'a) Te-apunavai Te 'iku o Rongo i katau (tail on right)
Ivirua Ivirua Te pauru o Rongo i kaui (head on left)
Karanga Karanga Te pori o Rongo i kaui (body on left)
Tavaenga (Tava'enga) Te-kura Te 'iku o Rongo i kaui (tail on left)
page 127

As shown in figure 1, the six districts (puna) form segments which radiate from a common center on the summit of Rangi-motia. The side boundaries follow leading ridges, cross the makatea, and extend to the reef.

Some of the subdistricts (tapere) did not reach the makatea wall, as their boundaries were influenced by the nature and direction of the streams and ridges within the district. Each subdistrict, however, had a portion of makatea and reef awarded to it so that all subdistricts should have a share in the rau-tuitui and the lagoon and reef.

After Pangemiro secured the temporal power, the districts and subdistricts were distributed among the Manaune and Ngati-Tane tribes. The distribution on the right (tu'a a katau) was supposed to favor Ngati-Tane, and the distribution on the left (tu'a a kaui) to favor the Manaune. In actual fact, the Manaune received a greater number of subdistricts than the Ngati-Tane.

In the manuscript of Mamae, the following lists of subdistricts with the awards of district and subdistrict chiefs were written under the heading, "Te tu'anga ia A'ua'u, i te tara a te aronga pakari" (The distribution of Mangaia, according to the story of the old people):

1. Tamarua (Parima held the pauru-o-Rongo)
Tapers Chief Remarks
1. Maru-kore Maunganui
2. Poutoa-i-uta Kaimoe
3. Poutoa-i-miri Te-ouapuku
4. Akaea Teau
5. Te-vai-kao Pekai Given by the Manaune to Numangatini Ariki as a present.
6. Angauru (Autaki) Arakauvae Afterwards given to Tereavai (Ngati-Vara) Ua tutukuia ia Tereavai).
7. Vaitangi (Pukuotoi) Tia-iti
8. Te-vai-taeta-i-uta Aitama
9. Te-vai-taeta-i-tai Maueue

Note: The first three tapere in List 1 were awarded to Ngati-Tane, and the remaining six to Manaune. The Ngati-Tane gave one and the Manaune gave two to members of other tribes. Parima, the district chief, had no subdistrict.

2. Veitatei (Motuanga had the spear wound)
1. Te-noki Motuanga
2. Te-tuaroa (Te-tukono) Taia-iti
3. Te-tuapoto Punga-rua
4. Te-tarapiki Pakuunga
5. Kaikatu Ruaporo
6. Angarino Arokapiti

Note: Three subdistricts in List 2 went to Ngati-Tane, of which Arokapiti was the leader, and three to Manaune, of which Pangemiro was the leader. Motuanga was district chief and held a subdistrict.

page 128
3. Keia (Muraai had the battle scar)
1. Akaoro Muraai and Tangataroa
2. Tapuata Te-ika
3. Tongamarama Raoa
4. Te-inati Metua-uti
5. Rupetau-i-miri Okinga
6. Rupetau-i-uta Te-ao, the deposed high priest

Note: Mamae states, "Eia tu'anga e ono nei, tei a Pangemiro te 'aka'aere; kareka o te tutara i runga i'o tei Arokapiti." (These six shares, the distribution was with Pangamiro; but the title above them was with Arokapiti). This seems to mean that Pangemiro appointed the subdistrict chiefs, but Arokapiti selected the district chief.

4. Ivirua
1. Te-pauru-o-Rongo Mauri
2. Te-korokoro Takitaki
3. Te-uturei Nia (Tuarau)
4. Te-ara-nui-o-Toi Tane
5. Te-i'i-maru Tuamoru'ia (Tumutoa)
6. Avarari ?

Note: Mamae gave no details and omitted the sixth subdistrict of Avarari. Local informants stated that Te-pauru-o-Rongo went to the Ngariki tribe, the Ara-nui-o-Toi went to Ngati-Tane, and the remaining four subdistricts went to the Manaune. As Mauri, the subdistrict chief of Te-pauru-o-Rongo, was a son of Pangemiro, it would appear that, though he ruled over the subdistrict, the land was for division among the Ngariki tribe. Tuarau and Vairota of the Karanga district and the two subdistricts of Te-uturei and Te-ii-maru, to which these men belonged, are coupled together under the name of Nga-toki (the adzes) to commemorate the use they made of their adzes.

5. Karanga (Pangemiro had the spear wound)
1. Kaau-i-uta Pangemiro
2. Kaau-i-miri Mauri
3. Teia-pini Pangemiro
4. Teia-poto Are-tupe
5. Teia-roa Makaatu

Note: In another manuscript the word Teia in the third, fourth, and fifth subdistricts is spelled Te-i'i-a and is followed by the same endings. Pangemiro, the Temporal Lord, lived in Karanga, and all the subdistricts went to the Manaune. Though there are only five tapere, the Manaune say there are six with the wood (e ono i te rakau). The story is that Vairoto, who belonged to Karanga, was indicated as a human sacrifice to Rongo. It was evidently left to the Manaune to bring the sacrifice to the marae in Keia. Thereupon Tuarau and Tumutoa of Ivirua carved a figure to represent Vairoto, and Pangemiro sent it in to the marae. The Manaune were strong enough to carry off this disobedience to the high priest, and they commemorated the event by making a wooden effigy of Vairoto a metaphorical sixth tapere.

page 129
6. Tavaenga (Are-rua had the spear wound)
1. Te-pueu Are-rua
2. Te-mati-o-Pa'eru Te-kako
3. Au-ruia Numangatini
4. Maro Karo-matangi
5. Te-rupe Vai-'are
6. Ta'iti Vaipo

Note: The six subdistricts in List 6 were shared equally between Ngati-Tane and the Manaune. In a list given to me by the district chiefs of Veitatei, Keia, and Tavaenga, only Taiti and Maro coincide with the above, and Te-ivi-o-Ru, Rangatira, Te-tua-roa, and Tiroango are given as the names of the other four subdistricts.

Tenurs

In addition to the right to land by the original sharing (tu'anga), families strengthened their rights by cultivating the field. With the increase of population the irrigation system was developed until all the suitable part of the puna lands were terraced into irrigated plots. All members of the tribe held shares, but the leading families acquired larger ones. The lands of the family were administered by the family head. So long as the tribe could maintain occupation, the land allotments of families passed by inheritance.

The frequency of intertribal wars, however, placed an increasing emphasis on individual valor as against hereditary chieftainship. The puna lands of the conquered became the sport of the victors, so that with each battle the land ownership changed. Land tenure came to depend on conquest, which obliterated the rights of previous occupation and cultivation. In the redivision of conquered land, the largest shares went to the principal warriors (too). The large landholders today claim the right to their lands through their warrior ancestors.

The loss of their puna lands led the conquered ('ao) to seek sustenance in the rau-tuitui and rau-tuanu'e lands. In the course of time it became recognized that the conquered had a right to these inferior lands and that, after peace, the conquerors should not interfere with their occupation of them. Hence, a dominant chief encroaching on the makatea was told by the conquered to return to his puna land: "E 'oki ki uta!" (Go back inland!) Similarly, a chief who advanced his cultivations into the narrow valleys of the rau-tuanu'e was told to return to the puna: "E 'oki ki miri!" (Go back behind you!) Public opinion was with the conquered, and the greedy chief was condemned. The conquered were entitled to the produce of their inferior lands, but they took presents to a dominant chief to ensure his protection. If the conquered tribe regained supremacy, they ceased to be 'ao and, by securing shares in the rich puna lands, they abandoned their previous holdings.

The conquered husband who worked on his wife's land was not subject page 130to eviction, because the land belonged to his wife. The conquered man who received a portion of taro land from a chief was in a different position. He was a serf to a master who demanded a share of the produce. If the serf annoyed his master, he was summarily evicted. The master notified him verbally or by planting his staff in the taro patch or by commencing to weed the sloping sides of the patch himself. The action denoted that the chief was about to take back his land.