Appendix 7: Statutory Acknowledgement and Tōpuni Schedules, as per the Ngāi Tahu Claims Settlement Act 1998

S chedule 17 Statutory acknowledgement for Hakatere (Ashburton River)

Schedule 20 Statutory acknowledgement for Hoka Kura (Lake Sumner)

Schedule 21 Statutory acknowledgement for Hurunui River

Schedule 26 Statutory acknowledgement for Kōwai River

Schedule 27 Statutory acknowledgement for Kura Tāwhiti (Castle Hill)

Schedule 43 Statutory acknowledgement for Moana Rua (Lake Pearson)

Schedule 71 Statutory acknowledgement for Wairewa (Lake Forsyth)

Schedule 74 Statutory acknowledgement for Waipara River

Schedule 76 Statutory acknowledgement for Whakamatau (Lake Coleridge)

Schedule 82 Tōpuni for Kura Tāwhiti (Castle Hill)

Schedule 88 Tōpuni for Ripapa Island, Lyttleton Harbour

Schedule 100 Statutory acknowledgement for Te Tai o Marokura (Kaikōura Coastal Marine Area)

Schedule 101 Statutory acknowledgement for Te Tai o Mahaanui (Selwyn – Coastal Marine Area)

374 He Āpitihanga Appendices

S chedule 17 Preamble Statutory acknowledgement for Under section 206, the Crown acknowledges Te Rūnanga Hakatere (Ashburton River) o Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, historic, and traditional association to Hoka Kura, as set out Statutory area below.

The statutory area to which this statutory acknowledgement applies is the river known as Hakatere (Ashburton River), Ngāi Tahu association with Hoka Kura the location of which is shown on Allocation Plan MD 116 (SO 19852). Hoka Kura is one of the lakes referred to in the tradition of “Ngā Puna Wai Karikari o Rākaihautu” which tells how the principal lakes of Te Wai Pounamu were dug by the rangatira Preamble (chief) Rākaihautu. Rākaihautu was the captain of the canoe, Under section 206, the Crown acknowledges Te Rūnanga o Uruao, which brought the tribe, Waitaha, to . Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, historic, Rākaihautu beached his canoe at Whakatū (Nelson). From and traditional association to the Hakatere, as set out below. Whakatū, Rākaihautu divided the new arrivals in two, with his son taking one party to explore the coastline southwards and Rākaihautu taking another southwards by an inland Ngāi Tahu association with the Hakatere route. On his inland journey southward, Rākaihautu used The Hakatere was a major mahinga kai for Canterbury Ngāi his famous kō (a tool similar to a spade) to dig the principal Tahu. The main foods taken from the river were tuna (eels), lakes of Te Wai Pounamu, including Hoka Kura. The origins inaka (whitebait) and the giant kōkopu. Rats, weka, kiwi of the name “Hoka Kura” have now been lost, although it is and waterfowl such as pūtakitaki (paradise duck) were also likely that it refers to one of the descendants of Rākaihautu. hunted along the river. For Ngāi Tahu, traditions such as this represent the links The tūpuna had considerable knowledge of whakapapa, between the cosmological world of the gods and present traditional trails and tauranga waka, places for gathering generations, these histories reinforce tribal identity and kai and other taonga, ways in which to use the resources solidarity, and continuity between generations, and of the river, the relationship of people with the river and document the events which shaped the environment of their dependence on it, and tikanga for the proper and Te Wai Pounamu and Ngāi Tahu as an iwi. sustainable utilisation of resources. All of these values Hoka Kura was used as a mahinga kai by North Canterbury remain important to Ngāi Tahu today. Ngāi Tahu. The tūpuna had considerable knowledge of The mauri of the Hakatere represents the essence that whakapapa, traditional trails, places for gathering kai binds the physical and spiritual elements of all things and other taonga, ways in which to use the resources together, generating and upholding all life. All elements of of the lake, the relationship of people with the lake and the natural environment possess a life force, and all forms their dependence on it, and tikanga for the proper and of life are related. Mauri is a critical element of the spiritual sustainable utilisation of resources. All of these values relationship of Ngāi Tahu Whānui with the river. remain important to Ngāi Tahu today.

The mahinga kai values of the lake were particularly important to Ngāi Tahu parties travelling to Te Tai Poutini S chedule 20 (the West Coast). The lake was an integral part of a network of trails which were used in order to ensure the safest Statutory acknowledgement journey and incorporated locations along the way that for Hoka Kura (Lake Sumner) were identified for activities including camping overnight and gathering kai. Knowledge of these trails continues to Statutory area be held by whānau and hapū and is regarded as a taonga. The traditional mobile lifestyle of the people led to their The statutory area to which this statutory acknowledgement dependence on the resources of the lake. applies is the lake known as Hoka Kura (Lake Sumner), the location of which is shown on Allocation Plan MD 127 There are a number of urupā and wāhi tapu in this region. (SO 19854). Urupā are the resting places of Ngāi Tahu tūpuna and, as such, are the focus for whānau traditions. Urupā and wāhi tapu are places holding the memories, traditions, victories

375 and defeats of Ngāi Tahu tūpuna, and are frequently life are related. Mauri is a critical element of the spiritual protected by secret locations. relationship of Ngāi Tahu Whānui with the river.

The mauri of Hoka Kura represents the essence that binds the physical and spiritual elements of all things together, generating and upholding all life. All elements of the S chedule 26 natural environment possess a life force, and all forms of Statutory acknowledgement life are related. Mauri is a critical element of the spiritual relationship of Ngāi Tahu Whānui with the lake. for Kōwai River

Statutory area S chedule 21 The statutory area to which this statutory acknowledgement Statutory acknowledgement applies is the river known as Kōwai, the location of which is shown on Allocation Plan MD 114 (SO 19850). for Hurunui River Preamble Statutory area Under section 206, the Crown acknowledges Te Rūnanga The statutory area to which this statutory acknowledgement o Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, applies is the river known as Hurunui, the location of which historic, and traditional association to the Kōwai River, as set is shown on Allocation Plan MD 112 (SO 19848). out below.

Preamble Ngāi Tahu association with the Kōwai River

Under section 206, the Crown acknowledges Te Rūnanga The Kōwai River once provided an important mahinga kai o Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, resource for North Canterbury Ngāi Tahu. Traditionally, historic, and traditional association to the Hurunui River, as the river was known for its tuna (eel) and inaka (whitebait), set out below. although those resources have now been depleted.

The tūpuna had considerable knowledge of whakapapa, Ngāi Tahu association with the Hurunui River traditional trails and tauranga waka, places for gathering The Hurunui River once provided an important mahinga kai and other taonga, ways in which to use the resources kai resource for Ngāi Tahu, although those resources are of the river, the relationship of people with the river and now in a modified and depleted condition. Traditionally, their dependence on it, and tikanga for the proper and the river was particularly known for its tuna (eel) and inaka sustainable utilisation of resources. All of these values (whitebait). remain important to Ngāi Tahu today.

The tūpuna had considerable knowledge of whakapapa, Nohoanga (settlements) were located at points along traditional trails and tauranga waka, places for gathering the length of this river, with some wāhi tapu located near kai and other taonga, ways in which to use the resources the mouth. Wāhi tapu are places holding the memories, of the Hurunui, the relationship of people with the river traditions, victories and defeats of Ngāi Tahu tūpuna, and are and their dependence on it, and tikanga for the proper frequently protected by secret locations. and sustainable utilisation of resources. All of these values The mauri of the Kōwai River represents the essence that remain important to Ngāi Tahu today. binds the physical and spiritual elements of all things Nohoanga (settlements) were located at points along together, generating and upholding all life. All elements of the length of this river, with some wāhi tapu located near the natural environment possess a life force, and all forms the mouth. Wāhi tapu are places holding the memories, of life are related. Mauri is a critical element of the spiritual traditions, victories and defeats of Ngāi Tahu tūpuna, and are relationship of Ngāi Tahu Whānui with the river. frequently protected by secret locations.

The mauri of the Hurunui represents the essence that binds the physical and spiritual elements of all things together, generating and upholding all life. All elements of the natural environment possess a life force, and all forms of

376 He Āpitihanga Appendices

S chedule 27 Kura Tāwhiti was an integral part of a network of trails Statutory acknowledgement which were used in order to ensure the safest journey and incorporated locations along the way that were identified for Kura Tāwhiti (Castle Hill) for activities including camping overnight and gathering kai. Knowledge of these trails continues to be held by whānau Statutory area and hapū and is regarded as a taonga. The traditional mobile lifestyle of the people led to their dependence on the The statutory area to which this statutory acknowledgement resources of the area. applies is the area known as Kura Tāwhiti (Castle Hill Con­­servation Area), as shown on Allocation Plan MS 14 A particular taonga of Kura Tāwhiti are the ancient rock (SO 19832). art remnants found on the rock outcrops. These outcrops provided vital shelters from the elements for the people in their travels, and they left their artworks behind as a record Preamble of their lives and beliefs. The combination of this long Under section 206, the Crown acknowledges Te Rūnanga o association with the rock outcrops, and the significance of Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, historic, the art on them, give rise to their tapu status for Ngāi Tahu. and traditional association to Kura Tāwhiti, as set out below. The mauri of Kura Tāwhiti represents the essence that binds the physical and spiritual elements of all things together, generating and upholding all life. All elements of the Ngāi Tahu association with Kura Tāwhiti natural environment possess a life force, and all forms of Kura Tāwhiti (Castle Hill) is located between the Torlesse life are related. Mauri is a critical element of the spiritual and Craigieburn Ranges, in the Broken River catchment. relationship of Ngāi Tahu Whānui with the area. The name Kura Tāwhiti literally means “the treasure from a distant land”, and is an allusion to the kūmara, an important food once cultivated in this region. However, Kura Tāwhiti was also the name of one of the tūpuna (ancestors) who S chedule 43 was aboard the Arai Te Uru canoe when it sank off Matakaea Statutory acknowledgement (Shag Point) in North Otago. for Moana Rua (Lake Pearson) Kura Tāwhiti was one of the mountains claimed by the Ngāi Tahu ancestor Tane Tiki. Tane Tiki claimed this Statutory area mountain range for his daughter Hine Mihi because he The statutory area to which this statutory acknowledgement wanted the feathers from the kākāpo taken in this area to applies is the wetland known as Moana Rua (Lake Pearson), the make a cloak for her. location of which is shown on Allocation Plan MD 51 (SO 19840). For Ngāi Tahu, traditions such as this represent the links between the cosmological world of the gods and present generations, these histories reinforce tribal identity and Preamble solidarity, and continuity between generations, and Under section 206, the Crown acknowledges Te Rūnanga o document the events which shaped the environment of Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, historic, Te Wai Pounamu and Ngāi Tahu as an iwi. and traditional association to Moana Rua, as set out below. This region was a well used mahinga kai for Ngāi Tahu. The main food taken from this mountain range was Ngāi Tahu association with Moana Rua the kiore (polynesian rat). Other foods taken included tuna (eel), kākāpo, weka and kiwi. The wetland area known to Pākehā as Lake Pearson is known to Ngāi Tahu as Moana Rua. The area falls along the route The tūpuna had considerable knowledge of whakapapa, across the main divide which is now known as Arthurs traditional trails, places for gathering kai and other taonga, Pass. The area was an integral part of a network of trails ways in which to use the resources of Kura Tāwhiti, the which were used in order to ensure the safest journey and relationship of people with the land and their dependence incorporated locations along the way that were identified on it, and tikanga for the proper and sustainable utilisation for activities including camping overnight and gathering kai. of resources. All of these values remain important to Knowledge of these trails continues to be held by whānau Ngāi Tahu today. and hapū and is regarded as a taonga. The traditional mobile

377 lifestyle of the people led to their dependence on the Whakatū, Rākaihautu divided the new arrivals in two, with resources of the area. his son taking one party to explore the coastline southwards and Rākaihautu taking another southwards by an inland This area was primarily used as a mahinga kai by Canterbury route. On his inland journey southward, Rākaihautu used Ngāi Tahu, with weka, kākāpō and tuna (eels) being the his famous kō (a tool similar to a spade) to dig the principal main foods taken. The tūpuna had considerable knowledge lakes of Te Wai Pounamu, including Wairewa. of whakapapa, traditional trails, places for gathering kai and other taonga, ways in which to use the resources There are place names connected with Wairewa which of the land, the relationship of people with the land and evoke earlier histories. One example is the mountain which their dependence on it, and tikanga for the proper and Wairewa lies in the lee of, “Te Upoko o Tahu Mataa”. This sustainable utilisation of resources. All of these values name refers to the Ngāi Tahu ancestor Tahu Mataa who lived remain important to Ngāi Tahu today. and fought in Hawkes Bay. Like many other lakes, Wairewa was occupied by a taniwha called Tū Te Rakiwhānoa, whose Several urupā are recorded in this immediate area. Urupā origins stem back to the creation traditions. are the resting places of Ngāi Tahu tūpuna and, as such, are the focus for whānau traditions. These are places holding For Ngāi Tahu, traditions such as this represent the links the memories, traditions, victories and defeats of Ngāi Tahu between the cosmological world of the gods and present tūpuna, and are frequently protected by secret locations. generations, these histories reinforce tribal identity and solidarity, and continuity between generations, and The mauri of Moana Rua represents the essence that binds document the events which shaped the environment of the physical and spiritual elements of all things together, Te Wai Pounamu and Ngāi Tahu as an iwi. generating and upholding all life. All elements of the natural environment possess a life force, and all forms of The local hapū of this region is Ngāti Irakehu. Irakehu was life are related. Mauri is a critical element of the spiritual the descendant of Mako, the Ngāi Tuhaitara chief who took relationship of Ngāi Tahu Whānui with the area. Banks Peninsula with his cohort, Moki. Tradition has it that both Moki and Mako are buried near Wairewa. Poutaiki and Ōtūngākau are two principal urupā associated with Wairewa. Urupā are the resting places of Ngāi Tahu tūpuna and, as S chedule 71 such, are the focus for whānau traditions. These are places Statutory acknowledgement holding the memories, traditions, victories and defeats of for Wairewa (Lake Forsyth) Ngāi Tahu tūpuna, and are frequently protected by secret locations.

Statutory area Wairewa has been used by the descendants of Rākaihautu ever since it was formed. It is famous for the tuna (eels) that The statutory area to which this statutory acknowledgement it holds and which migrate out to the sea in the autumn applies is the lake known as Wairewa (Lake Forsyth), the months. Ngāi Tahu gather here annually to take the tuna. location of which is shown on Allocation Plan MD 45 (SO 19839). The tūpuna had considerable knowledge of whakapapa, traditional trails and tauranga waka, places for gathering kai and other taonga, ways in which to use the resources Preamble of the lake, the relationship of people with the lake and their dependence on it, and tikanga for the proper and Under section 206, the Crown acknowledges Te Rūnanga o sustainable utilisation of resources. All of these values Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, historic, remain important to Ngāi Tahu today. and traditional association to Wairewa, as set out below. The mauri of Wairewa represents the essence that binds the physical and spiritual elements of all things together, Ngāi Tahu association with Wairewa generating and upholding all life. All elements of the Wairewa is one of the lakes referred to in the tradition of natural environment possess a life force, and all forms of “Ngā Puna Wai Karikari o Rākaihautu” which tells how the life are related. Mauri is a critical element of the spiritual principal lakes of Te Wai Pounamu were dug by the rangatira relationship of Ngāi Tahu Whānui with the River. (chief) Rākaihautu. Rākaihautu was the captain of the canoe, Uruao, which brought the tribe, Waitaha, to New Zealand. Rākaihautu beached his canoe at Whakatū (Nelson). From

378 He Āpitihanga Appendices

S chedule 74 together, generating and upholding all life. All elements of Statutory acknowledgement the natural environment possess a life force, and all forms of life are related. Mauri is a critical element of the spiritual for Waipara River relationship of Ngāi Tahu Whānui with the river.

Statutory area The statutory area to which this statutory acknowledgement S chedule 76 applies is the river known as Waipara, the location of which is shown on Allocation Plan MD 113 (SO 19849). Statutory acknowledgement for Whakamatau (Lake Coleridge)

Preamble Statutory area

Under section 206, the Crown acknowledges Te Rūnanga The statutory area to which this statutory acknowledgement o Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, applies is the lake known as Whakamatau (Lake Coleridge), historic, and traditional association to the Waipara River, as the location of which is shown on Allocation Plan MD 128 set out below. (SO 19855).

Ngāi Tahu association with the Waipara River Preamble

Tradition tells of the duel between two famous rangatira Under section 206, the Crown acknowledges Te Rūnanga o (chiefs) which happened in this area. Tūtewaimate, a Ngāti Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, historic, Mamoe rangatira from Rakaia, found that the northward and traditional association to Whakamatau, as set out below. trade route that he sent his goods along was being disrupted by Moko, a rangatira of the Ngāti Kurī hapū of Ngāi Tahu who had been acting as a bandit along the route. Tūtewaimate Ngāi Tahu association with Whakamatau went to confront Moko, who lived in a cave at Waipara, but found him sleeping. Tūtewaimate allowed Moko to awake Whakamatau is one of the lakes referred to in the tradition before attacking him. Tūtewaimate’s sense of fair play cost of “Ngā Puna Wai Karikari o Rākaihautu” which tells how the him his life and is recalled in a tribal proverb. For Ngāi Tahu, principal lakes of Te Wai Pounamu were dug by the rangatira histories such as this reinforce tribal identity and solidarity, (chief) Rākaihautu. Rākaihautu was the captain of the canoe, and continuity between generations, and document the Uruao, which brought the tribe, Waitaha, to New Zealand. events which shaped Ngāi Tahu as an iwi. Rākaihautu beached his canoe at Whakatū (Nelson). From Whakatū, Rākaihautu divided the new arrivals in two, with There are a number of Ngāti Wairaki, Ngāti Mamoe and Ngāi his son taking one party to explore the coastline southwards Tahu urupā and wāhi tapu along the river and associated and Rākaihautu taking another southwards by an inland coastline. Urupā are the resting places of Ngāi Tahu tūpuna route. On his inland journey southward, Rākaihautu used and, as such, are the focus for whānau traditions. Urupā his famous kō (a tool similar to a spade) to dig the principal and wāhi tapu are places holding the memories, traditions, lakes of Te Wai Pounamu, including Whakamatau. victories and defeats of Ngāi Tahu tūpuna, and are frequently protected by secret locations. For Ngāi Tahu, traditions such as this represent the links between the cosmological world of the gods and present The river and associated coastline was also a significant generations, these histories reinforce tribal identity and mahinga kai, with kai moana, particularly paua, being taken solidarity, and continuity between generations, and at the mouth. The tūpuna had considerable knowledge of document the events which shaped the environment of Te whakapapa, traditional trails and tauranga waka, places for Wai Pounamu and Ngāi Tahu as an iwi. gathering kai and other taonga, ways in which to use the resources of the river, the relationship of people with the This lake was occupied by the Ngāti Tū Te Piriraki hapū. Tū river and their dependence on it, and tikanga for the proper Te Piriraki was the son of Tū Te Kawa, a Ngāti Mamoe chief and sustainable utilisation of resources. All of these values who held manawhenua in this region. When Tū Te Kawa died remain important to Ngāi Tahu today. his family, including Tū Te Piriraki, married into the senior Ngāi Tahu families. Such strategic marriages between hapū The mauri of the Waipara River represents the essence strengthened the kupenga (net) of whakapapa and thus that binds the physical and spiritual elements of all things rights to use the resources of the lake.

379 Whakamatau was a notable mahinga kai where tuna (eel) Ngāi Tahu values relating to Kura Tāwhiti (Castle Hill) and water fowl were taken. The kiore (polynesian rat) was Kura Tāwhiti (Castle Hill) is located between the Torlesse also taken in this region. The tūpuna had considerable and Craigieburn Ranges, in the Broken Hill catchment. knowledge of whakapapa, traditional trails and tauranga The name Kura Tāwhiti literally means “the treasure from a waka, places for gathering kai and other taonga, ways in distant land”, and is an allusion to the kūmara, an important which to use the resources of the lake, the relationship of food once cultivated in this region. However, Kura Tāwhiti people with the lake and their dependence on it, and tikanga was also the name of one of the tūpuna (ancestors) who for the proper and sustainable utilisation of resources. All of was aboard the Arai Te Uru canoe when it sank off Matakaea these values remain important to Ngāi Tahu today. (Shag Point) in North Otago. Whakamatau was an integral part of a network of trails Kura Tāwhiti was one of the mountains claimed by the Ngāi linking North Canterbury and Te Tai Poutini (the West Coast) Tahu ancestor, Tane Tiki. Tane Tiki claimed this mountain which were used by the tūpuna in order to ensure the safest range for his daughter Hine Mihi because he wanted the journey and incorporated locations along the way that feathers from the kākāpō taken in this area to make a cloak were identified for activities including camping overnight for her. and gathering kai. Knowledge of these trails continues to be held by whānau and hapū and is regarded as a taonga. For Ngāi Tahu, traditions such as this represent the links The traditional mobile lifestyle of the people led to their between the cosmological world of the gods and present dependence on the resources of the lake. generations, these histories reinforce tribal identity and solidarity, and continuity between generations, and As a result of the area’s history as a settlement site and part document the events which shaped the environment of Te of a trail, there are many urupā associated with the lake. Wai Pounamu and Ngāi Tahu as an iwi. Urupā are the resting places of Ngāi Tahu tūpuna and, as such, are the focus for whānau traditions. These are places This region was a well used mahinga kai for Kaiapoi Ngāi holding the memories, traditions, victories and defeats of Tahu. The main food taken from this mountain range was Ngāi Tahu tūpuna, and are frequently protected by secret the kiore (polynesian rat). Other foods taken included tuna locations. (eel), kākāpō, weka and kiwi.

The mauri of Whakamatau represents the essence that The tūpuna had considerable knowledge of whakapapa, binds the physical and spiritual elements of all things traditional trails, places for gathering kai and other taonga, together, generating and upholding all life. All elements of ways in which to use the resources of the Kura Tāwhiti, the the natural environment possess a life force, and all forms relationship of people with the land and their dependence of life are related. Mauri is a critical element of the spiritual on it, and tikanga for the proper and sustainable utilisation relationship of Ngāi Tahu Whānui with the lake. of resources. All of these values remain important to Ngāi Tahu today.

Kura Tāwhiti was an integral part of a network of trails S chedule 82 which were used in order to ensure the safest journey and Tōpuni for Kura Tāwhiti incorporated locations along the way that were identified for activities including camping overnight and gathering (Castle Hill) kai (food). Knowledge of these trails continues to be held by whānau and hapū and is regarded as a taonga. Description of area The traditional mobile lifestyle of the people led to their dependence on the resources of the area. The area over which the Tōpuni is created is the area known as the Castle Hill Conservation Area, as shown on Allocation A particular taonga of Kura Tāwhiti are the ancient rock Plan MS 14 (SO 19832). art remnants found on the rock outcrops. These outcrops provided vital shelters from the elements for the people in their travels, and they left their artworks behind as a record Preamble of their lives and beliefs. The combination of the long Under section 239 (clause 12.5.3 of the deed of settlement), association with these rock outcrops, and the significance of the Crown acknowledges Te Rūnanga o Ngāi Tahu’s statement the artwork on them, give rise to their tapu status for Ngāi Tahu. of Ngāi Tahu’s cultural, spiritual, historic, and traditional The mauri of Kura Tāwhiti represents the essence that binds values relating to Kura Tāwhiti (Castle Hill), as set out below. the physical and spiritual elements of all things together, generating and upholding all life. All elements of the

380 He Āpitihanga Appendices

natural environment possess a life force, and all forms of Hine- Haaka’s vision was proved right. Taununu managed life are related. Mauri is a critical element of the spiritual to escape this attack, but was later killed at Wairewa (Little relationship of Ngāi Tahu Whānui with the area. River).

To end the hostilities between the two regions, the southern chiefs arranged for the daughter of Hine-Haaka, Makei Te S chedule 88 Kura, to marry into one of the families of Rapaki Ngai Tahu. Tōpuni for Ripapa Island, Lyttleton This union took place in the mid-1800s, and peace was Harbour cemented between Rapaki and Murihiku Ngai Tahu. For Ngai Tahu, histories such as this represent the links and Description of area continuity between past and present generations, reinforce tribal identity and solidarity, and document the events which The area over which the Topuni is created is the area known shaped Ngai Tahu as an iwi. as Ripapa Island Historic Reserve, located in Whakaraupo (), as shown on Allocation Plan MS 29 (S.O. 19834). S chedule 100 Ngai Tahu values relating to Ripapa Statutory acknowledgement for Te Tai o Marokura Ripapa is significant, to Ngai Tahu, particularly the Runanga (Kaikōura Coastal Marine Area) of Canterbury and Banks Peninsula, for its many urupa (burial places). Urupa are the resting places of Ngai Tahu tupuna Statutory area (ancestors) and, as such, are the focus for whanau traditions. These are places holding the memories, traditions, victories The area to which this statutory acknowledgement applies and defeats of our tupuna, and are frequently protected by is Te Tai ō Marokura (the Kaikōura Coastal Marine Area), secret locations. the Coastal Marine Area of the Kaikōura constituency of the former Nelson Marlborough region, as shown on SO Ripapa was also a pa (fortress) of Taununu, a leading Ngai 14497, Marlborough Land District, extended northwards Tahu warrior prominent during the 1820s. Taununu was a (but not eastwards) to the Takiwā of Ngāi Tahu Whānui, Kaikoura chief who had decided to live at Kaiapoi. However, such boundary determined in the same manner as for the after settling at Kaiapoi, Taununu saw that Ripapa was a northern boundary of the Ngāi Tahu Claim Area, as shown better place to live, so he and his people moved on and on Allocation Plan NT 505 (SO 19901). settled on the island. Taununu fortified Ripapa Island to withstand attacks from tribes armed with muskets.

Taununu eventually became involved in an inter-tribal war Preamble and attacked a village at Te Taumutu. Because the Taumutu Under section 313, the Crown acknowledges Te Rūnanga people were connected to the southern hapu of Ngai Tahu, o Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, a chieftainess and seer called Hine-Haaka was sent south historic, and traditional association to Te Tai o Marokura as from Te Taumutu to seek reinforcements. Tradition tells set out below. that when Hine-Haaka arrived at Ruapuke, near Stewart Island, she composed a song telling Taununu to weep as in the morning he would be killed. Hine-Haaka’s kai oreore (a Ngāi Tahu association with Te Tai o Marokura chant that curses) ran thus: The formation of the coastline of Te Wai Pounamu relates Taununu of Bank’s Peninsula to the tradition of Te Waka o Aoraki, which foundered on Weep for yourself a submerged reef, leaving its occupants, Aoraki and his On the morning, your bones will be transformed into brothers, to turn to stone. They are manifested now in the fishhooks highest peaks in the Kā Tiritiri o Te Moana (the Southern To be used in my fishing grounds to the South Alps). The bays, inlets, estuaries and fiords which stud the This is my retaliation, an avenging for your attacks coast are all the creations of Tū Te Rakiwhānoa, who took on All I need is one fish to take my bait. the job of making the island suitable for human habitation.

Taununu’s pa was attacked from both sea and land by an For Ngāi Tahu, traditions such as these represent the links alliance of related hapu from Southland, Otago and Kaiapoi. between the cosmological world of the gods and present

381 generations. These histories reinforce tribal identity Preamble and solidarity, and continuity between generations, and Under section 313, the Crown acknowledges Te Rūnanga document the events which shaped the environment of o Ngāi Tahu’s statement of Ngāi Tahu’s cultural, spiritual, Te Wai Pounamu and Ngāi Tahu as an iwi. historic, and traditional association to Te Tai o Mahaanui as The Kaikōura Coastline took its name from Tama Ki Te Rangi, set out below. an early explorer in the time of Tamatea Pōkaiwhenua, who decided to explore the . On his way from the North Island, Tama ki Te Rangi stopped in the area now known Ngāi Tahu association with Te Tai o Mahaanui as Kaikōura and ate some of the crayfish that populate the The formation of the coastline of Te Wai Pounamu relates area over an open fire. From Tama Ki Te Rangi’s feast on to the tradition of Te Waka o Aoraki, which foundered on crayfish, the area was named, Te Ahi Kaikōura a Tama ki Te a submerged reef, leaving its occupants, Aoraki and his Rangi—the fires where Tama Ki Te Rangi ate crayfish. brothers, to turn to stone. They are manifested now in the Because of its attractiveness as a place to establish highest peaks in the Kā Tiritiri o Te Moana (the Southern permanent settlements, including pā (fortified settlements), Alps). The bays, inlets, estuaries and fiords which stud the the coastal area was visited and occupied by Waitaha, Ngāti coast are all the creations of Tū Te Rakiwhānoa, who took on Mamoe and Ngāi Tahu in succession, who through conflict the job of making the island suitable for human habitation. and alliance, have merged in the whakapapa (genealogy) The naming of various features along the coastline reflects of the Ngāi Tahu Whānui. Battle sites, urupā and landscape the succession of explorers and iwi (tribes) who travelled features bearing the names of tūpuna (ancestors) record this around the coastline at various times. The first of these was history. Prominent headlands, in particular, were favoured Māui, who fished up the North Island, and is said to have for their defensive qualities and became the headquarters circumnavigated Te Wai Pounamu. In some accounts the for a succession of rangatira and their followers. island is called Te Waka a Māui in recognition of his discovery One of the leading sites in Kaikōura in pre-contact times was of the new lands, with Rakiura (Stewart Island) being Te Puka Takahaka marae, which is still occupied by Ngāi Tahu. From a Māui (Māui’s anchor stone). A number of coastal place names the time the Ngāi Tahu leader Maru Kaitātea took Takahaka are attributed to Māui, particularly on the southern coast. Pā for Ngāi Tahu occupation, the site acted as a staging site There are a number of traditions relating to Te Tai o for Ngāi Tahu migrations further south. Other pā in the area Mahaanui. One of the most famous bays on the Peninsula included Pariwhakatau, Mikonui, Ōaro and Kahutara. Place is Akaroa, the name being a southern variation of the word names along the coast, such as the gardens of Tamanuhiri “Whangaroa”. The name refers to the size of the harbour. As and the Waikōau River, record Ngāi Tahu history and point to with all other places in the South Island, Akaroa placenames the landscape features which were significant to people for a recall the histories and traditions of the three tribes which range of reasons. now make up Ngāi Tahu Whānui: Waitaha, Ngāti Mamoe and Ngāi Tahu.

Waitaha traditions tell that after Rākaihautu had dug the S chedule 101 southern lakes with his kō (a tool similar to a spade)— Statutory acknowledgement Tūwhakarōria—he and his son, Rokohouia, returned to for Te Tai o Mahaanui Canterbury with their people. On the return, Rākaihautu (Selwyn – Banks Peninsula Coastal buried his kō (a tool similar to a spade) on a hill overlooking Marine Area) the Akaroa harbour. That hill was called Tuhiraki (Bossu). Rākaihautu remained in this region for the rest of his life.

Statutory area For Ngāi Tahu, traditions such as these represent the links between the cosmological world of the gods and present The statutory area to which this statutory acknowledgement generations. These histories reinforce tribal identity applies is Te Tai o Mahaanui (Selwyn – Banks Peninsula and solidarity, and continuity between generations, and Coastal Marine Area), the Coastal Marine Area of the Selwyn document the events which shaped the environment of – Banks Peninsula constituency of the Canterbury region, as Te Wai Pounamu and Ngāi Tahu as an iwi. shown on SO Plan 19407, Canterbury Land District as shown on Allocation Plan NT 505 (SO 19901). Because of its attractiveness as a place to establish permanent settlements, including pā (fortified settlements),

382 He Āpitihanga Appendices

the coastal area was visited and occupied by Waitaha, Ngāti variety of plant resources, including harakeke (flax), fern Mamoe and Ngāi Tahu in succession, who through conflict and tī root. and alliance, have merged in the whakapapa (geneology) of The coast was also a major highway and trade route, par- Ngāi Tahu Whānui. Battle sites, urupā and landscape features ticularly in areas where travel by land was difficult. Travel bearing the names of tūpuna (ancestors) record this history. by sea between settlements and hapū was common, with Prominent headlands, in particular, were favoured for their a variety of different forms of waka, including the southern defensive qualities and became the headquarters for a waka hunua (double-hulled canoe) and, post-contact, whale succession of rangatira and their followers. boats plying the waters continuously. Hence tauranga waka Ngāi Tahu connections to Akaroa came after the settling occur up and down the coast in their hundreds and wher- of Kaiapoi Pa in North Canterbury. Akaroa harbour was ever a tauranga waka is located there is also likely to be a soon allocated to a number of chiefs by Tūrākautahi of nohoanga (settlement), fishing ground, kaimoana resource, Kaiapoi. One chief, Te Ruahikihiki, settled at Whakamoa rimurapa (bull kelp) with the sea trail linked to a land trail near the Akaroa Heads at the south east end of the habour. or mahinga kai resource. The tūpuna had a huge knowledge Te Ruahikihiki fell in love with the elder sister of his wife, of the coastal environment and weather patterns, passed Hikaiti. As it was customary at that time for chiefs to have from generation to generation. This knowledge continues several wives, Te Ruahikihiki took the elder sister, Te Ao to be held by whānau and hapū and is regarded as a taonga. Taurewa, as his wife. The traditional mobile lifestyle of the people led to their dependence on the resources of the coast. Hikaiti fell into a deep depression and resolved to kill herself. She arose early in the morning, combed her hair Numerous urupā are being exposed or eroded at various and wrapped her cloak tightly around herself. She went times along much of the coast. Water burial sites on the to the edge of the cliff where she wept and greeted the coast, known as waiwhakaheketūpāpaku, are also spiritually land and the people of her tribe. With her acknowledge- important and linked with important sites on the land. ments made, she cast herself over the cliff where she was Places where kaitāngata (the eating of those defeated in killed on the rocks. The body remained inside the cloak battle) occurred are also wāhi tapu. Urupā are the resting she had wrapped around herself. This place became known places of Ngāi Tahu tūpuna and, as such, are the focus for as Te Tarere a Hikaiti (the place where Hikaiti leapt). After whānau traditions. These are places holding the memories, a long period of lamentation, Te Ruahikihiki and his people traditions, victories and defeats of Ngāi Tahu tūpuna, and are moved to the south end of Banks Peninsula to Te Waihora frequently protected in secret locations. (Lake Ellesmere). The mauri of the coastal area represents the essence that Another one of the senior chiefs within the Akaroa harbour binds the physical and spiritual elements of all things was Te Ake whose hapū was Ngāi Tuhaitara. Ōtokotoko together, generating and upholding all life. All elements of was claimed by Te Ake when he staked his tokotoko (staff) the natural environment possess a life force, and all forms at that end of the bay. Te Ake’s daughter, Hine Ao, is now of life are related. Mauri is a critical element of the spiritual represented as a taniwha that dwells with another taniwha, relationship of Ngāi Tahu Whānui with the coastal area. Te Rangiorahina, in a rua (hole) off Opukutahi Reserve in the Akaroa Harbour. Hine Ao now carries the name Te Wahine Marukore. These taniwha act as (kaitiaki) guardians for local fisherman.

The results of the struggles, alliances and marriages arising out of these migrations were the eventual emergence of a stable, organised and united series of hapū located at permanent or semi-permanent settlements along the coast, with a intricate network of mahinga kai (food gathering) rights and networks that relied to a large extent on coastal resources.

The whole of the coastal area offered a bounty of mahinga kai, including a range of kaimoana (sea food); sea fishing; eeling and harvest of other freshwater fish in lagoons and rivers; marine mammals providing whale meat and seal pups; waterfowl, sea bird egg gathering and forest birds; and a

383 384