Te Ātiawa o Te Waka -a-Māui has a strong historical tradition of customary responsibility to the wāh i tapu, wāhi taonga (significant sites) and mahinga kai (food and resource gathering species, sites and practices) of Parapara Peak. The relationship Te Ātiaw a o Te Waka-a- Māui has with the Parapara Pe ak taonga is central to our identity and ou r cultural and spiritual wellbeing. Te Ātiawa o Te Waka -a-Māui environmental world -view of Parapara Peak has always been strongly based on traditional cultural beliefs, knowledge, concepts, and values. These traditional concepts and values, derived from traditional Māori knowledge (mātauranga M āori), have been maintained as fundamentally important in the wayT e Ātiawa o Te Waka-a-Māui view thei r relationship with Parapara Peak. PUKEONE / MOUNT CAMPBELL Pukeone is highly significant and provides Te Ātiawa o Te Waka -a-Māui iwi with a sense of identity, solidarity and purpose. Pukeone is a principal maunga for Te Ātiawa o Te Waka-a-Māui and its prominent and majestic peak is clearly visible from a number of vantage points in M otueka. Pukeone has been a part of the lives of Te Ātiawa o Te Waka-a- Māui sinc e our arrival in Te Tai o Aorere. Th e ancestor embodied in the mountain remains the physical manifestation of Pukeone and is the link between the supernatural and the natural world. Pukeone has a life force or mauri of its own. This life force binds the spiritual world with the physical world and connects the iwi to the maunga. Mauri is a critical element of the spiritual relationship of Te Ātiawa o Te Wa ka-a-Māui with Pukeone. For Te Ātiawa o Te Wa ka-a-Māui, maunga such as Pukeone are linked by whakapapa to the Atua (gods). Being the closest earthly elements to Rangi (the sky father), they are likened to the children of Rangi and Papa (the earth mother) reaching skyward. The maunga is imbued with the spiritual elements of Rangi and Papa. In both tradition and practice, Pukeone is regarded as an important link to the primeval parents. Pukeone, the translation of Sand Hill, can be linked to the practice of carryin g sand to the summit of the maunga where signal fires were lit to tell of special occasions. A fire was lit on Pukeone following Wakefield’s acceptance of Nelson as a settlement sit e. Traditionally, Pukeone was a boundary marker for Te Ātiawa o Te Waka -a-Māui. Pukeone was also a strategic landmark from which Te Ātiawa o Te Waka -a-Māui would signal to each ot her across the rohe as it could be seen from Mōhua and Whakapuaka. In the times of pre-European colonisation the signalling related mostly to war, or the threat of war. But later fires signalled other important events, such as hui at marae across the rohe. The remnants of these huge fires can still be found on top of Pukeone in the form of charcoal remains. The maunga is often referred to as “Brown Acre”. Pukeone has always anchored Te Ātiawa o Te Wa ka-a-Māui to our rohe. Te Ātiawa o Te Waka -a-Māui have a kaitiaki role over Pukeone establishing continuous responsibil ities and obligations passed down from our tūpuna to take particular care of this place, the natural resources found here, and the tangible and intangible taonga of this ancestor. All of the indigenous plants and animals at Pukeone are culturally significant to Te Ātiawa o Te Wa ka-a-Māui. Te Ātiawa o Te Waka -a-Māui has a strong historical tradition of customary responsibility for the wāhi tapu, wāhi taonga (significant sites) and mahinga kai (food and resource gathering species, sites and practices) at Pukeone. Te Ātiawa o Te Wa ka-a-Māui environmental world-view of Pukeone has always been strongly based on traditional cultural beliefs, knowledge, concepts and values. These traditional concepts and values derived from traditional Māori knowledge (mātauranga Māori) ha ve been maintained as they are fundamentally important to the way Te Ātiawa o Te Wak a-a-Mā ui view their relationship with Pukeone. Te Tau Ihu Statutory Acknowledgements Page 116 of 163