Matakore was a MÃÂori rangatira (chieftain) of NgÃÂti Maniapoto in the Tainui tribal confederation from the Waikato region, New Zealand. He is an ancestor of the NgÃÂti Matakore hapà « (sub-tribe) of NgÃÂti Maniapoto and of the southern branch of NgÃÂti Raukawa. He probably lived in the early seventeenth century.
Matakore was the third-born son of Rereahu, who was a direct descendant of Hoturoa (the commander of the Tainui canoe), and his first wife, Rangi-ÃÂnewa, daughter of TamÃÂio. His mother was Hine-au-pounamu, RereahuâÂÂs second wife, whose parents were Tà «-a-tangiroa of Tainui and a daughter of the NgÃÂti-Hàchief HÃÂ-kà «hÃÂ-nui. Matakore had an older half-brother, Te Ihinga-a-rangi, five full brothers (Maniapoto, Tà «-whakahekeao, Tà «rongo-tapu-ÃÂrau, Te Io-wÃÂnanga or Te ÃÂio-wÃÂnanga, Kahu-ariari), and two sisters (Kinohaku and Te Rongorito), many of whom were the ancestors of hapà « (sub-tribes) of NgÃÂti Maniapoto.
Matakore and Maniapoto both settled in the Mohoao-nui swamp, east of à Âtorohanga. They both decided to build houses at Waiponga on the north bank of the WaipàRiver a little to the east of à Âtorohanga. Matakore found a tall kahikatea at Mangawhero which he chopped down and brought there to use as the tÃÂhuhu (ridge beam) of his house, but Maniapoto advised him that its length meant that it was in danger of splitting and advised him to cut it shorter. Then Maniapoto went into the forest and chopped down a taller kahikatea for himself, so that he would have the larger house. Matakore's house was called Mata-keretà « and Maniapoto's was called Mata-whaiora. As of 1898, their foundations were still visible.
When Rereahu was on his death-bed he decided to give his mana to Maniapoto, rather than Te Ihinga-a-rangi, because he thought the younger brother had proven himself a better leader. This led to a conflict between Maniapoto and Te Ihinga-a-rangi, in which Matakore supported Maniapoto. As a result, after his victory, Maniapoto favoured Matakore highly and granted him control of all his lands south of the WaipàRiver and in the Rangitoto Range. Tania Ka'ai cites the relationship between the two brothers as an exemplary case of the âÂÂmutually satisfying relationshipâ expected between tuakana (âÂÂelder brotherâÂÂ) and teina (âÂÂyounger brotherâÂÂ) in MÃÂori culture.
Matakore spent the rest of his life at peace and was very prosperous. Due to his great mana it was customary for the people to offer him the first part of anything that they caught in the river or in the mountains. A Tainui tradition reports that, on one occasion, the people came with these offerings when he was asleep, but when they woke him up, he looked at the food and then went back to sleep, saying âÂÂIf you wake me up, let it be for the whatu turei of Rua.â Whatu turei was a cake made out of hënau berries, but the phrase is a sexual double entendre. The story is told as a contrast with the gluttonous behaviour of some other chiefs and MatakoreâÂÂs phrase has become a MÃÂori proverb (whakataukë).
Matakore married Wai-harapepe, a descendant of Hekemaru, son of the Te Arawa chief Pikiao and they had a son:
He also married Tuki-taua, daughter of Wairere and had a daughter:
MatakoreâÂÂs descendants, NgÃÂti Matakore, share seven marae in the southern Waikato with various other hapà « of NgÃÂti Maniapoto, and one marae in Manawatu with hapà « of NgÃÂti Raukawa and NgÃÂti Toa.
Pei Te Hurinui Jones gives an account of MatakoreâÂÂs life based on accounts he had heard from Tainui elders.