Visitors
to Te Ahu Centre in Kaitāia
enter a circular atrium bounded by seven Poupou (carved pillars) representing
seven nations; Ngāti Kuri, Te Aupōuri, Ngāi
Takoto, Te Rarawa, Ngāti Kahu, Pākehā and Tarara. Each Pou has its own name and kōrero. The name of our Pou is Te Hononga o Ngāti Kahu, and this is the kōrero.
The central figures in the top section are our Tūpuna
Whaea (ancestress) Kahutianui, her husband Te Parata, and their daughter Māmangi. The patterns above them represent Mau-o-ngā-Taniwha,
the mountain range where many of their Kai Tiaki (guardians) live; the Ruru
(owl), the Kaahu (hawk) and the Taniwha (powerful spirit creatures). Maungataniwha marks our Whanaungatanga (relationship)
with Ngāpuhi
and Ngāti Kahu ki Whaingaroa. Behind
Kahutianui, Te Wheke (the guardian octopus) wraps a protective Paapaaringa
(tentacle), anchoring her to the Moana (ocean) and the Whenua (land). Te Parata protects her left with a Hoeroa Tohora
(an ancient whalebone throwing weapon), and Māmangi protects her right with
the Hoe Urungi (steering paddle) which holds Mana (power and authority) and represents
both a weapon and steerage into the future.
Alongside hangs Te Kete Tuatea (the basket of light and of current
knowledge) woven in Tāniko. In this
section we see our history as Kai Tiaki and the need to maintain this role in
the face of changing circumstances.
Central to the middle section are the Tara (female
genitalia) and Ure (male genitalia) representing our Hakapapa (who we are and
where we come from). This section also contains
the Mana of the many Waka (traditional voyaging canoes) represented by the
Aukaha (rope lashings) that connect Ngāti Kahu to other Iwi throughout the Motu
(country) as well as to the peoples of Te Moana-nui-ā Kiwa (the Pacific Ocean). Our main waka, Māmaru, was readzed from the
waka Tinana which had been captained by Tūmoana, the father of Kahutianui. It strengthens our connection to Te
Rarawa. The paua Paatu (portals) on either
side describe our conscious movement between Te Ao Wairua (the realm of spirit)
and Te Ao Mārama
(the physical world) as part of life’s journey.
Between them hangs Te Kete Tuauri (the basket of darkness and knowledge
yet to be revealed) woven from Pingao (sedge), Kiekie (epiphyte) and Muka (flax
fibre). Tikanga was developed by our Tūpuna
to give us life and guide us in our relationships. In this section we see that, just as the Waka
Tinana was readzed for another life-giving mission, so too is Tikanga open to
informed debate to fit changing circumstances.
The bottom section commences with Te Kete Aronui (the basket
of knowledge currently being sought by humans) woven from Kiekie and Pingao. It hangs above Rangi (the sky), Moana (the
sea), Motu (the islands off our coast) and Tangaroa (god of the oceans). Below
them swim the Pākaurua (stingray) denoting our allies, and the Pioke
(ground shark) of Rangaunu harbour denoting our connection to Ngāi
Takoto. The eight Paapaaringa
of Te Wheke emerge, some in the form of Manaia (spirit beings), to touch significant
sites in our Rohe (territory); Hukatere, connecting us to Ngāti Kuri in the
north; Whatu (Berghans Pt) on the east; Rangiāniwaniwa in the centre; Maungataniwha
in the south; Takahue, Ngākohu, Kaitāia and Te Oneroa-ā-Tohe
(90 Mile Beach) on the west. Peeking
between the Manaia is the Tāmure (snapper) inviting us to play and engage with
each other. These striking images remind
us that our Rangatiratanga (the right to exercise power and authority) can never
be set by others, but only by us through utilising our life-giving Tikanga and
maintaining our life-sustaining Kaitiakitanga in all circumstances.
This kōrero
came from our hapū at numerous hui, interviews and wānanga. We thank all those involved in transforming
our kōrero into the design,
concept and execution of our Poupou;
most especially Paul Marshall-Slade (Tohunga
Hakairo o Ngāti Kahu), Bonnie Kerapa (Kai Hakairo o Ngāpuhi
me Tainui), Nina Raharuhi (Kai Raranga o Haiti-tai-marangai Marae) and Clare
Stensness (Kai Raranga o Karepōnia Marae).
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