WEBVTT - How to Start a Monarchy from Scratch (Part 1)

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<v Speaker 1>Welcome to Noble Blood, a production of iHeartRadio and Grimm

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<v Speaker 1>and Mild from Aaron Manky listener Discretion advised. As Tifuera

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<v Speaker 1>Fero watched his foe's retreat toward the muddy banks of

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<v Speaker 1>the Waitara River, it all felt too easy. For nearly

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<v Speaker 1>two years, the seasoned Maori warrior had led his vast

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<v Speaker 1>army to push their tribal rivals down the west coast

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<v Speaker 1>of what is now known as New Zealand's North Island.

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<v Speaker 1>By late eighteen twenty one early eighteen twenty two, Tefuerafuero

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<v Speaker 1>and his Waikato tribe allies had battled against the Ingati

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<v Speaker 1>Tooa across forests, mountains, and swamps, with both sides suffering

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<v Speaker 1>through hunger, pain and frequent casualties. So why now was

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<v Speaker 1>his enemy retreating? I would Tifuero Fuero's savvy opposite number,

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<v Speaker 1>Te Rappiah, simply back off once his party had reached

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<v Speaker 1>the Taranaki region, because that's where their reinforcements were surely waiting.

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<v Speaker 1>Between Tifuero Fuero's years of military experience and his lifetime

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<v Speaker 1>of absorbing Maori lore and tribal connections, he knew there

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<v Speaker 1>were plenty of hostile adversaries who would be more than

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<v Speaker 1>happy to attack his allied forces as they progressed into

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<v Speaker 1>the Taranaki territory, and so despite the retreat, Tifuero Fuero

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<v Speaker 1>urged his army to halt, but many of his fellow

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<v Speaker 1>leaders did not listen, instead ordering their men to charge.

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<v Speaker 1>What followed was a brutal military disaster in which many

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<v Speaker 1>of Tifuera Wero's side were slaughtered. Those who survived made

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<v Speaker 1>a hasty retreat, but Tifuerafera refused to join them. As

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<v Speaker 1>the stories go, he instead stayed by the side of

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<v Speaker 1>a killed Waikato chief. There the allies of the enemy

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<v Speaker 1>tribe found him. The fighters were tempted to shoot Tifuerafero

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<v Speaker 1>on the spot, after all, he was the enemy leader

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<v Speaker 1>he'd likely been responsible for the deaths of many of

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<v Speaker 1>their relatives, But then the leader of the enemy group,

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<v Speaker 1>te Raparaha, arrived.

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<v Speaker 2>On the scene.

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<v Speaker 1>No one dared get in the way of the prominent

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<v Speaker 1>chief and warlord who had transformed his small tribe into

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<v Speaker 1>one of the most powerful on New Zealand. Tee Raparaha

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<v Speaker 1>himself had lost loved ones to his bloody years long

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<v Speaker 1>feud with Tefuero Fuero, so it's hard to imagine him

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<v Speaker 1>not being tempted by the chance to inflict fierce vengeance

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<v Speaker 1>as he walked towards his nemesis. As for Tefuero Fuero,

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<v Speaker 1>he was not one to go down without a fight.

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<v Speaker 1>He was purportedly just as skilled with words as he

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<v Speaker 1>was with weapons, which was a fortunate backup skill to have, because,

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<v Speaker 1>according to several sources, the only weapon available to him

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<v Speaker 1>at that moment was a digging implement. Despite being ridiculously

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<v Speaker 1>outnumbered and out gunned, Tefuero Fuero grabbed the tool, and

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<v Speaker 1>with his life, his tribe's fortunes, the power dynamics of

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<v Speaker 1>the region, and even the fate of long term royal

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<v Speaker 1>control of New Zealand all hanging in the balance. He

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<v Speaker 1>wielded his small weapon with every last bit of gravitas

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<v Speaker 1>he could gather as his enemy approached. I'm Dana Schwartz,

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<v Speaker 1>and this is noble blood. Trying to rule over the

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<v Speaker 1>entirety of New Zealand was no easy feat, especially in

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<v Speaker 1>Tifuerfuera's era, because there was no existing monarchical structure or

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<v Speaker 1>overarching sense of national identity to paint an extremely broad

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<v Speaker 1>strokes picture of New Zealand's early history. Its two largest islands,

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<v Speaker 1>now simply called the North Island and South Island, were

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<v Speaker 1>the last large habitable land masses on Earth to be

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<v Speaker 1>reached by humans. According to both modern archaeological studies and

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<v Speaker 1>generational Maori wisdom, Polynesians first traveled to the North Island

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<v Speaker 1>by co new in approximately twelve fifty. Scientific analysis has

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<v Speaker 1>shown that they used more sophisticated navigation methods than many

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<v Speaker 1>historians initially acknowledged, and by about thirteen fifty, Polynesian settlers

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<v Speaker 1>were migrating in more substantial numbers. Over time, as villages grew,

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<v Speaker 1>they began forming a distinct Maori culture. It wasn't until

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<v Speaker 1>the seventeenth century that European sailors visited the grouping of

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<v Speaker 1>over six hundred islands. Then it took almost two hundred

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<v Speaker 1>more years for friction between colonists and Maori tribes to

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<v Speaker 1>fuel a brutal period of political turmoil, land grabs, and

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<v Speaker 1>forced assimilation, all of which I will circle back to later.

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<v Speaker 1>For now, the key hierarchies to know about that existed

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<v Speaker 1>on the North and South Islands when Tefuera Fwara was

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<v Speaker 1>born around seventeen seventy were the complex Maori systems of

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<v Speaker 1>iwi or tribes, hapu subtribes, and rangitiri or chiefs. A

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<v Speaker 1>rangatira's power was often, but not always hereditary. In Tifuero

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<v Speaker 1>Fuero's case, it certainly was, since his father was a

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<v Speaker 1>chief and his mother the daughter of another chief within

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<v Speaker 1>the large Waikato tribe. This afforded him ample clout and

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<v Speaker 1>opportunity from birth. Tifuera Pharo also initially benefited from growing

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<v Speaker 1>up in a period of relative peace, since that allowed

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<v Speaker 1>him plenty of time to gain valuable knowledge and experience.

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<v Speaker 1>Under the supervision of his renowned warrior father, Tifuerafwara reportedly

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<v Speaker 1>honed his fighting skills, studied military strategy, and absorbed traditional

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<v Speaker 1>Maori lore. Then he continued to learn genealogy, sacred rituals,

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<v Speaker 1>and arcane wisdom at an exclusive Maori institution of higher

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<v Speaker 1>learning where elders instructed a select few pupils, mostly sons

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<v Speaker 1>of chiefs. This all helped enhance Tefuera Fuera's mana, a

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<v Speaker 1>crucial element for a Maori leader. The concept of mana

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<v Speaker 1>is extremely complex and profound within Maori culture, and therefore

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<v Speaker 1>difficult for me to succinctly encapsulate that said it often

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<v Speaker 1>translated and understood as an intangible force that gives a

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<v Speaker 1>person or entity prestige, authority.

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<v Speaker 2>Or power.

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<v Speaker 1>As will explore more soon, mana was key to Tefuera

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<v Speaker 1>Fuera's life and unprecedented assent as a leader. The peaceful

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<v Speaker 1>period could only last so long for his Waikato tribe,

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<v Speaker 1>and Tifuera Fuero soon needed all the mana he could

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<v Speaker 1>get to survive the coming musket Wars. The Musket Wars

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<v Speaker 1>were actually a series of thousands of battles among Maori

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<v Speaker 1>tribes spanning eighteen o seven to eighteen forty five.

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<v Speaker 2>These violent conflicts were.

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<v Speaker 1>Later grouped together by scholars due to how they were

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<v Speaker 1>markedly influenced by the introduction of you guessed it, the musket.

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<v Speaker 1>As European settlers brought and traded guns, it essentially sparked

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<v Speaker 1>a Maori arms race among tribes and subtribes. Although the Europeans,

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<v Speaker 1>the majority of them British, supplied the firepower, they were

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<v Speaker 1>initially vastly outnumbered and supposedly mostly focused on trading, wailing,

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<v Speaker 1>and proselytizing as Protestant Christian missionaries. This meant that In

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<v Speaker 1>his warrior prime, Tifuero Fuera's biggest foes were other tribes.

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<v Speaker 1>He went on numerous military campaigns, the most dramatic being

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<v Speaker 1>his war against the Ngati Toa Ewi.

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<v Speaker 2>Because in this.

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<v Speaker 1>Rival tribe, Tifuero Fuero met an equally formidable adversary, a

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<v Speaker 1>mighty chief by the name of Tea Paraha. According to

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<v Speaker 1>many sources, tensions particularly ratched it up when members of

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<v Speaker 1>the Ningteta killed a relative of Tifuero Fuera's. This prompted

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<v Speaker 1>him to spearhead a series of revenge missions, which included

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<v Speaker 1>allegedly overseeing the murder of one of te Roparaha's wives

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<v Speaker 1>when she visited Waikato territory in eighteen twenty. This sparked

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<v Speaker 1>a bitter feud over territory resources and purported hostile transgressions.

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<v Speaker 1>While Tifuera Fero's father continued to lead the larger Waikato tribe,

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<v Speaker 1>Tifuera Faro led a coalition army of warriors from Waikato

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<v Speaker 1>and another Ewe against the Gata Toa and their chief, Teaparaja.

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<v Speaker 1>Tifuera Fuero's side won decisive victories, attacking by land and sea,

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<v Speaker 1>and eventually surrounding the Ngaatee Toa near Kafia Harbor on

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<v Speaker 1>the North Island's west coast. Tifuera Fuero and his legion

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<v Speaker 1>of warriors seemingly had a perfect chance to annihilate their opposition,

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<v Speaker 1>and yet they didn't. The reasoning behind this apparently perplexed

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<v Speaker 1>some scholars, especially those predominantly accustomed to studying European monarchies.

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<v Speaker 1>One likely explanation proposed by experts on Maori culture is

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<v Speaker 1>that Tefuero Fero showed restraint due to deeper dimensions within

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<v Speaker 1>his tribe's structure. Namely, while his larger waikato Ewi was

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<v Speaker 1>at war with te Roparaja's gate Toa Ewei, there were

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<v Speaker 1>still numerous critical links between many of the involved fighter's subtribes.

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<v Speaker 1>The specific names of these connected subtribes were seemingly not

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<v Speaker 1>well documented or commemorated, but multiple accounts claimed that the

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<v Speaker 1>majority of the senior members in Tifuera Pharo's army were

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<v Speaker 1>against executing te Roparaha. Ultimately, Tefuera Faro listened to his

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<v Speaker 1>people and negotiated for his tribe to take control of

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<v Speaker 1>Ngatitoa territory, and he banished his foes to the Taranaki region,

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<v Speaker 1>to the south of his enlarged Wakato domain. Subsequently, Tifuerafaro

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<v Speaker 1>led his army into Taranaki, possibly to keep pushing tey

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<v Speaker 1>Roparaja south, although it appears probable that his most pressing

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<v Speaker 1>goal was to rescue an allied war party that was

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<v Speaker 1>under siege nearby. This is where things took a drastic turn.

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<v Speaker 1>Tifuera Faro supposedly had the foresight to realize tey Roparaha

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<v Speaker 1>was planning the fake retreat, but when his fellow Waikato

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<v Speaker 1>warriors and chiefs disregarded his warnings and attacked anyway, he

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<v Speaker 1>had little choice but to support them.

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<v Speaker 2>The legends and.

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<v Speaker 1>History books are murky about the exact identity of the

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<v Speaker 1>slain Waikato chief with whom Tifuera Faro stayed while his

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<v Speaker 1>enemies closed in, But according to the many, probably embellished

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<v Speaker 1>accounts of that faithful day, his loyalty to his allies

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<v Speaker 1>and love for his fellow leader could not have been clearer.

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<v Speaker 1>The real question was how far any related benevolence stretched

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<v Speaker 1>among his enemies, namely, what mercy was within the heart.

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<v Speaker 2>Of te Roparaha.

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<v Speaker 1>Fortunately for te Fuera Fuero, his chief adversary arrived and

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<v Speaker 1>ultimately decided to stay his execution once again. The question

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<v Speaker 1>of why has intrigued historians and writers. The simplest explanation

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<v Speaker 1>is that tey Roparaha felt compelled to repay his debt

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<v Speaker 1>since Tifuerafuero had previously spared his life. As we've touched upon,

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<v Speaker 1>the more complex answer involves several other notable factors, including

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<v Speaker 1>territory negotiations and underlying relationships between subtribes. Importantly underpinning all

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<v Speaker 1>of this was the fascinating and foundational concept of mana.

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<v Speaker 1>As previously mentioned, mana denoted the authority and prestige of

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<v Speaker 1>a person. It bestowed respect. It was the essence of

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<v Speaker 1>someone's aura. But mana went beyond that. Mawari society had

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<v Speaker 1>no specific word or concept of religion in the same

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<v Speaker 1>sense that many European cultures at the time did. As

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<v Speaker 1>certain researchers and anthropologists have pointed out, supernatural and natural

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<v Speaker 1>were inextricably linked and intertwined throughout the fabric of Maori

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<v Speaker 1>daily tribal life, all through mana. Mana was inherited at birth,

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<v Speaker 1>but also constantly fluctuated over one's life. Lifetime Maori could

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<v Speaker 1>increase their mana through courageous acts such as fighting heroically

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<v Speaker 1>in battle, while their mona might decrease if they suffered

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<v Speaker 1>distinct embarrassments, such as allowing themselves to be shamefully tricked.

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<v Speaker 1>On occasion, mana could be sneakily stolen, or even stem

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<v Speaker 1>from brash humor. In a nineteen ninety issue of New

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<v Speaker 1>Zealand Geographic, a journalist and student of Maori culture and

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<v Speaker 1>customs named Chris Winitana recounted this amusing story about his

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<v Speaker 1>ancestor from roughly three hundred years ago, who was famously

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<v Speaker 1>skilled with a type of long staff weapon.

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<v Speaker 2>Quote.

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<v Speaker 1>One day he was caught alone near the Starlake by

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<v Speaker 1>a battalion of soldiers out to settle a score. Outnumbered

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<v Speaker 1>four hundred to one. He had a choice to make

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<v Speaker 1>I run or simply see who had the most mana.

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<v Speaker 1>Deciding on the latter, he calmly lifted his war apron,

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<v Speaker 1>exposed himself and urinated in front of the enemy. Satisfied

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<v Speaker 1>that he had made the right impact, he yelled out

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<v Speaker 1>to them, you have now seen my long staff. Do

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<v Speaker 1>not come forth, for its mana will kill you. Nonchalantly,

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<v Speaker 1>he turned around broke wind and walked away fearing the

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<v Speaker 1>double edged threat of his mana. Not one of the

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<v Speaker 1>four hundred was gained to have a go end quote, power, prestige.

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<v Speaker 2>Pissing contests.

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<v Speaker 1>All were laced with mana, and above all, mana was

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<v Speaker 1>deeply rooted in family a Maori persons, mana went all

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<v Speaker 1>the way back to their ancestors and to the attua,

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<v Speaker 1>their ancestral deities and potent keepers of knowledge who helped

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<v Speaker 1>to link people to the natural world. Crucially, Tifuero Fuero's

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<v Speaker 1>and Teo Paraha's respective mana were believed to flow all

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<v Speaker 1>the way from the revered captains of the two legendary

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<v Speaker 1>Polynesian canoes that first landed on the shores of the

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<v Speaker 1>North Island. So these leaders crossing paths as influential chiefs

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<v Speaker 1>in their own rights was something of a full circle

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<v Speaker 1>moment in terms of New Zealand Maori and hereditary history.

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<v Speaker 1>Tifuerofwero would have undoubtedly known this thanks to his schooling

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<v Speaker 1>and genealogical wisdom. Accordingly, he was reportedly an eloquent orator,

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<v Speaker 1>and so he surely made his case well when faced

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<v Speaker 1>with his rival chieftain and the threat of execution and

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<v Speaker 1>what he couldn't get across in words, he backed up

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<v Speaker 1>with his actions because tay Roparaha did not let Tefuero

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<v Speaker 1>Fuero off easy. As the stories go, Tefuero Faro first

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<v Speaker 1>had to face numerous well armed chiefs in single combat

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<v Speaker 1>with only the simple digging tool.

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<v Speaker 2>He had to defend himself.

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<v Speaker 1>Unlike the hem long staff master who boldly peered and

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<v Speaker 1>farted to intimidate his foes, Tifuero Fuero had to actually

0:18:32.320 --> 0:18:36.720
<v Speaker 1>fight for his life since his opponents apparently were all

0:18:36.800 --> 0:18:41.040
<v Speaker 1>game to have a go. But he conducted himself valiantly,

0:18:41.520 --> 0:18:45.760
<v Speaker 1>and in the end, the combination of Tefuero Fuero's heritage,

0:18:46.280 --> 0:18:53.080
<v Speaker 1>past deeds, charisma and raw power all ostensibly persuaded te

0:18:53.160 --> 0:18:57.600
<v Speaker 1>Roparajas to negotiate for his release when a number of

0:18:57.680 --> 0:19:03.400
<v Speaker 1>Waikato allies returned put simply to Fuero Fuero had too

0:19:03.520 --> 0:19:04.959
<v Speaker 1>much manna to deny.

0:19:07.359 --> 0:19:08.680
<v Speaker 2>It's worth noting.

0:19:08.440 --> 0:19:13.840
<v Speaker 1>That scholarship today largely relies on both European historical texts

0:19:13.880 --> 0:19:20.560
<v Speaker 1>and Maori oral traditions. Understandably, these sources often offer decidedly

0:19:20.720 --> 0:19:25.560
<v Speaker 1>different perspectives. For a long period, Maori oral traditions were

0:19:25.600 --> 0:19:31.080
<v Speaker 1>disregarded by many colonial scholars. These dismissals purportedly went hand

0:19:31.080 --> 0:19:34.639
<v Speaker 1>in hand with the sort of Eurocentric vision for New

0:19:34.760 --> 0:19:39.480
<v Speaker 1>Zealand that was used to directly and indirectly justify attempts

0:19:39.520 --> 0:19:44.000
<v Speaker 1>throughout the nineteenth century to separate Maori from their lands

0:19:44.359 --> 0:19:49.640
<v Speaker 1>and force them to culturally assimilate. However, later analysis by

0:19:49.720 --> 0:19:54.240
<v Speaker 1>a range of both Maori historians and non native researchers

0:19:54.640 --> 0:19:59.880
<v Speaker 1>frequently showed that, while sometimes embellished, these oral histories were

0:20:00.320 --> 0:20:04.240
<v Speaker 1>just as accurate, if not more so, than many European

0:20:04.320 --> 0:20:10.000
<v Speaker 1>settlers written documentations, and if anything, the passed down legends

0:20:10.040 --> 0:20:14.440
<v Speaker 1>give us the best context and insight regarding many significant

0:20:14.480 --> 0:20:19.520
<v Speaker 1>and densely interconnected Maori tribal events, such as Tefuero Fuero

0:20:19.680 --> 0:20:26.320
<v Speaker 1>and te Rapuraja's epic rivalry. Tefuero Whero's legacy kept growing

0:20:26.520 --> 0:20:31.520
<v Speaker 1>through the Musket Wars. In terms of hierarchy, Tifuera Fero

0:20:31.640 --> 0:20:35.920
<v Speaker 1>took command of the overall Waikato Iwi when his father

0:20:36.119 --> 0:20:41.119
<v Speaker 1>died in about eighteen thirty. He then continued to increase

0:20:41.240 --> 0:20:45.320
<v Speaker 1>Waikato territory throughout the central parts of the North Island,

0:20:45.920 --> 0:20:49.280
<v Speaker 1>ultimately helping to make them one of the most powerful

0:20:49.400 --> 0:20:55.600
<v Speaker 1>and prosperous tribes in all of New Zealand, Tiferafwaro eventually

0:20:55.640 --> 0:20:59.879
<v Speaker 1>even saw value in negotiating for peace with the ingato Toa.

0:21:00.359 --> 0:21:05.040
<v Speaker 1>According to some chroniclers, it was quite mutually beneficial for

0:21:05.119 --> 0:21:10.200
<v Speaker 1>these prominent tribes to work together as their interests further

0:21:10.320 --> 0:21:14.320
<v Speaker 1>aligned due to the encroachment of common enemies and their

0:21:14.440 --> 0:21:19.160
<v Speaker 1>increasing need to deal with foreign governments and monarchs. Some

0:21:19.320 --> 0:21:24.199
<v Speaker 1>scholars have additionally posited that Tefuera Fero's peacemaking was a

0:21:24.240 --> 0:21:29.640
<v Speaker 1>result of his increased interest in British missionaries, Christian teaching

0:21:29.800 --> 0:21:35.159
<v Speaker 1>and values. All that said, Tefuerafhero by no means became

0:21:35.240 --> 0:21:41.440
<v Speaker 1>a universally beloved individual or an entirely magnanimous figurehead. After all,

0:21:41.560 --> 0:21:45.000
<v Speaker 1>he'd still committed and instigated plenty.

0:21:44.720 --> 0:21:45.840
<v Speaker 2>Of war and murder.

0:21:46.480 --> 0:21:51.639
<v Speaker 1>But as a warrior, rankedira and spiritual leader, Tiferafwaro was

0:21:51.680 --> 0:21:56.520
<v Speaker 1>seemingly always able to garner some level of respect even

0:21:56.560 --> 0:22:00.359
<v Speaker 1>from his opponents, and in many ways, the image of

0:22:00.400 --> 0:22:06.199
<v Speaker 1>Tifuera Faro loyally standing guard besides a fallen ally brandishing

0:22:06.280 --> 0:22:10.679
<v Speaker 1>a digging implement while attackers encircled him was symbolic of

0:22:10.760 --> 0:22:15.840
<v Speaker 1>both his persona and of dramatic events to come. Because

0:22:15.960 --> 0:22:21.960
<v Speaker 1>as colonists increasingly ventured from Europe to New Zealand, the

0:22:22.280 --> 0:22:27.080
<v Speaker 1>dark storm clouds of a Maori versus British war began

0:22:27.240 --> 0:22:32.120
<v Speaker 1>gathering on the horizon. Tifuera Fuero would soon find himself

0:22:32.160 --> 0:22:35.919
<v Speaker 1>caught in the middle, as he was ultimately presented with

0:22:36.000 --> 0:22:41.520
<v Speaker 1>the staggering opportunity to become the first ever monarch in

0:22:41.640 --> 0:22:48.120
<v Speaker 1>Maori history. That's part one of the story of Tifuera

0:22:48.200 --> 0:22:52.360
<v Speaker 1>Fera's unique rise to royalty. But stick around after a

0:22:52.359 --> 0:22:56.520
<v Speaker 1>brief sponsor break to learn a fascinating piece of his

0:22:57.000 --> 0:23:07.600
<v Speaker 1>rival turn comrades spiritual legacy. For anyone who has watched

0:23:07.720 --> 0:23:13.120
<v Speaker 1>New Zealand's vaunted international rugby team, the All Blacks prepare

0:23:13.160 --> 0:23:16.679
<v Speaker 1>for a match in recent decades, the sight and sound

0:23:16.720 --> 0:23:23.280
<v Speaker 1>of their forceful hakka or ceremonial challenge is incredibly iconic. Interestingly,

0:23:23.440 --> 0:23:26.760
<v Speaker 1>the hakka most commonly performed by the All Blacks and

0:23:26.920 --> 0:23:30.520
<v Speaker 1>many other New Zealand sports teams is kat Mate, which

0:23:30.600 --> 0:23:35.200
<v Speaker 1>was composed by none other than Tefuero Fuero's one time

0:23:35.400 --> 0:23:41.360
<v Speaker 1>bitter rival, te Rapuraha. Maori oral histories credit the famed

0:23:41.359 --> 0:23:46.200
<v Speaker 1>in gattutoa chief with creating the hakka in eighteen twenty,

0:23:46.560 --> 0:23:50.560
<v Speaker 1>after evading some of his Waikato enemies in the Musket Wars,

0:23:51.160 --> 0:23:54.560
<v Speaker 1>the chief reportedly had to hide in a sweet potato

0:23:54.760 --> 0:23:58.640
<v Speaker 1>storage pit with the help of a female farmer. When

0:23:58.640 --> 0:24:02.800
<v Speaker 1>he safely emerged into the sunlight, he was so elated

0:24:02.960 --> 0:24:07.080
<v Speaker 1>and thankful that he composed the chant as a celebration

0:24:07.280 --> 0:24:10.560
<v Speaker 1>of life over death and as an ode to the

0:24:10.680 --> 0:24:14.440
<v Speaker 1>spiritual power of the woman who stood guard and helped

0:24:14.440 --> 0:24:19.040
<v Speaker 1>save his life. Not only did New Zealand's sporting traditions

0:24:19.160 --> 0:24:23.960
<v Speaker 1>benefit from the chief surviving, Tefuera Wharo eventually would as well,

0:24:24.520 --> 0:24:29.720
<v Speaker 1>because the rival chief's lineage would greatly impact Tefuera Fero's

0:24:30.000 --> 0:24:34.480
<v Speaker 1>eventual candidacy to become the first King of New Zealand.

0:24:34.920 --> 0:24:37.760
<v Speaker 1>But listen to next week's episode to find.

0:24:37.520 --> 0:24:38.280
<v Speaker 2>Out about that.

0:24:45.800 --> 0:24:49.639
<v Speaker 1>Noble Blood is a production of iHeartRadio and Grim and

0:24:49.720 --> 0:24:53.280
<v Speaker 1>Mild from Aaron Mankey. Noble Blood is hosted by me

0:24:53.560 --> 0:24:58.080
<v Speaker 1>Dana Schwartz. Writers for Noble Blood are Hannah Johnston, Hannah's Wick,

0:24:58.480 --> 0:25:03.280
<v Speaker 1>Paul Jaffey, Natasha and me Danish Wortz. The show is

0:25:03.480 --> 0:25:07.359
<v Speaker 1>edited and produced by Jesse Funk and Nomes Griffin, with

0:25:07.520 --> 0:25:12.880
<v Speaker 1>supervising producer rima Il Kaali and executive producers Aaron Manke,

0:25:13.240 --> 0:25:17.760
<v Speaker 1>Trevor Young, and Matt Frederick. For more podcasts from iHeartRadio,

0:25:18.000 --> 0:25:22.359
<v Speaker 1>visit the iHeartRadio app, Apple Podcasts, or wherever you listen

0:25:22.359 --> 0:25:23.399
<v Speaker 1>to your favorite shows.