storage pits. The more bulbous pits may have been water reservoirs, as there is no fresh water source on the Island. Motungārara Island has accepted tikanga and procedures governing how and when tītī (muttonbirds) were taken. Tītī are a customary delicacy that Te Ātiawa o Te Wa ka-a- Māui harvested annually from approximately Mah throu gh Etr ee precious rc toase.Ths resources are also on Islands such as Cabbage Island and the Island within Island Bay (Glasgow). In addition to the Tītī Islands in Tōtaranui, the White Rocks and the twins Amerikiwhati are marker points for the waka across Te Moana o te Raukawakawa, Te Tai Aorere and Te Tai Tapu. Komokohua has significant cultural, and an intimate spiritual and physical relationship, to the king shag, a great taonga to Te Ātiawa o Te Wa ka-a-Māui. In Kura te Au there is Tokakaroro (seagull rock), which was used as a weather indicator, and Tarangakawau the resting place for the shag who oversees Kura te Au. To Te Ātiawa o Te Wa ka-a-Māui, Te Kawau a Toru was a sacred bird loyal to Kupe. Possessing a huge wingsp an, he w as reputed to be ‘the eye of the ancestor’, a spe cial bird with insights into ancient knowledge. Anatoia Island, sitting inside Anatohia Bay, was used by the whānau for burial until the early 1900s, and the saddleback and kōkako were once plen tiful in the Bay. The largest island is Arapawa (Arapaoa) (“the path of the fierce downward blow”), which refers to K upe’s axe striking Te Wheke a Muturangi. Arapaoa and its surrounding bays have extensive sites of significance, including the traditional trails of the tūpuna in the area, the places for gathering kai and other taonga, and the ways in which the resources of the whānau were gathered. These histories reinforce iwi identity, connection and cont inuity between gene rations and between the whānau of Te Ā o tiawa Te Waka-a- Māui iwi. Te Ātiawa o Te Waka-a-Māui had vast kāinga, pā and wānanga on Arapaoa along with extensive tauranga waka. Arapaoa was not only the spiritual moutere tapu for Te Ātiawa o Te Wa ka-a-Māui, but home for many. Summary As a result of Te Ātiawa o Te Waka -a-Māui historical occupation, there are a number of urupā and wāhi tapu associated wi th Tōtaranui. Urupā are the resting places of Te Ātiawa o Te Wa ka-a-Māui tūpuna and, as such, are the focus for whānau traditions. Urupā and wā i tapu are places holding the memories, traditions, victories and defeats h of Te Āti awa o Te Wa ka-a-Māui tūpuna, and are frequently protected by keeping their locatio cret. Te Ātiawa o Te Waka -a-Māui have many silent files on the location of n se several urup ā and und erwater caverns within Tōtaranui. Tōtaranui is also an important mahinga kai, and Te Ātiawa o Te Waka -a-Māui continued to rely on a vast array of land-based resources to engage in a range of customary practices, such as hunting and weaving which were central to our cultural identity. Tōtaranui was a nursery ground for many species, such as birds, shellfish, crustaceans, fish and various seaweed, mammals and plants. In particular the tui, pigeons, parakeet, kererū, bellbird, tomtit, brown creeper, silvereye, fantail, weka, grey warbler and falcons, as well as a number of ducks, seabirds and shags were once plentiful in Tōtaranui. Some of the native freshwater fish of t he Tōtaranui waterways are the longfin eel, lamprey, giant kōkopu and shortja w kōkopu. Te Ātiawa o Te Waka -a-Māui tūpuna had considerable knowledge of whakapapa, traditional trails and tauranga waka, places for gathering kai and other taonga, ways in which to use the resourc es of Tōtaranui, the relationship of people to Tōtaranui and their dependence on it, and tikanga for the pro per and sustainable utilisation of resources. Te Tau Ihu Statutory Acknowledgements Page 109 of 163