Volume One 3. Marlborough’s tangata whenua iwi Ngā Whenua (lands) The land and environment in which people live forms the foundation of their view of the world, the centre of their universe and the basis of their identity. Bonding to the land is a means of cultural identity and social solidarity. The survival and strength of iwi is dependent on the land and wā kāinga (home base) where people live and carry out practices of an extended family. The relationship is not about the ownership of land as a personal asset or commodity to dispose of as owners see fit; rather, it is about an inheritance handed down the whakapapa line from generation to generation. Thus land is considered ever-lasting, to be passed on accordingly to continue to affirm the total identity and existence of iwi, hence the term “tangata whenua,” which literally means “people of the land.” Te Hau (air) Air is a taonga, valued for its life supporting capacity for all things. The health and vitality of human life is dependent upon the air we breathe. This is captured within the term ‘te hau kāinga’ (home), which represents the entire physical, cultural, social and spiritual wellness that one’s home provides. It is this “air of home” that feeds and strengthens one’s whakapapa links, cultural practices and iwi identity. Hau is also an intrinsically individual quality. For instance, in partaking of the hongi, the sharing of breath represents the encompassing merging of one person’s wellness with another, in order to symbolize the joint strength this action represents. Traditional foods Mahinga kai is the customary gathering of food and natural materials, the places where those resources are gathered and the methods by which the resources are gathered. Mahinga kai was and remains central to the way of life to Marlborough’s tangata whenua iwi. All fauna and flora are the offspring of various deities; for example, all sea life are of Tangaroa, while forests and animals are of Tāne Mahuta. They therefore have mana atua (divine origins) and are considered tapu. Food also has a strong social and cultural meaning. Manaaki tangata is the custom of being aware of and caring for the needs of your guests. Food is a fundamental way of expressing this ethos. In turn, the mana of the tangata whenua is both upheld and enhanced. The loss of the ability of tangata whenua to provide for guests in this way can also be seen as a loss of mana. Kaimoana is food provided by the sea, including shellfish, fish and crayfish. Apart from being a major source of mana, the state of kaimoana is a reflection of an iwi, hapū or whānau duty of kaitiakitanga. Where they are no longer able to protect these resources, iwi may suffer a loss of mana in being unable to fulfill their role as kaitiaki. Waahi tapu and waahi taonga Waahi tapu, which is specifically referred to in the RMA, covers a broad range of places. It is a status that recognises the tapu of the area. The area may be associated with creation stories of tangata whenua, a particular event (such as a battle or ceremony); it may be where the whenua (placenta) was returned to the earth or where whānau are buried (urupā); it may be a landing site for waka (tauranga waka); or it may be the location of a certain type of valued resource. Waahi tapu are sites of great importance and/or sacredness to Marlborough’s tangata whenua iwi and are to be respected. The locations of some waahi tapu are purposely not made public in order to preserve their sacredness. Some cultural resources are regarded as waahi taonga. These comprise a broad category of resources used in cultural practices and activities of tangata whenua. Such resources include flora and fauna for rongoā (medicine), prized flora and fauna for weaving (e.g. pīngao, kiekie, pigeon feathers) and wood for carving purposes (e.g. tōtara). 3 – 7