THE BROTHERS Ngāti Apa’ s relationship with its whenua and wai is integral to its identity as a people. The B rothers Islands are a symbol for Ngāti Apa people of the intense nature of ther i relationship to their environment, and the mauri or life force that is contained in all parts of the natural environment and binds the spiritual and physical world. The Brothers are known to Ngāti Apa as Nga Wha tu-kai-pono (‘The Eyes That Stand as Witness to the Deeds of Kupe’). For Ngāti Apa t he islands have always been a tapu place. They are the eyeballs of Muturangi, the wheke (octopus) slain by Kupe, which he cast into the ocean after killing it. The eye sockets of the wheke are Lake Rotoiti and Lake Rototora. The tapu associated with the islands required travellers to recite karakia when crossing Raukawakawa Moana (Cook Strait), and only the descendants of Kupe, persons of high mana or tohunga could look at the islands. If they were gazed upon by anyone else a misfortune would occur. In order to avoid mishap the eyes of travellers of lesser mana were bound with kawakawa leaves. This is the source of the name Raukawakawa Moana. BIG RIVER SITE (TE TAI TAPU), WESTHAVEN (TE TAI TAPU) MARINE RESERVE AND WESTHAVEN (WHANGANUI INLET) WILDLIFE MANAGEMENT RESERVE Ngāti Ap a’s relationship with its whenua and wai is integral to its identity as a people. Te Tai Tapu (The Sacred Tides ’) symbolises for NtAppgāi a eople the intense nature of ‘ their relationship to their environment, and the mauri or life force that is contained in all parts of the natural environment and binds the spiritual and physical world. Te Tai Tapu was the name given to this area by Ngāti Apa tupuna. Ngāti Apa have an unbroken historical, traditional and spiritual association with Te Tai Tapu stretching back several hundred years. For Ngāti Apa this area forms an interrelated iconic site which embodies their fundamental associations with Te Tai Tapu in both a physical and spiritual sense. F or centuries Ngāti Apa hav e been born and raised at Te Tai Tapu. They have lived, hunted, fished and gathered the natural resources of the region, trod the tracks, built pā and kainga, received tribal lo re and traditions handed down by their elders, and in turn have passed on to their children the mauri of the whenua, the moana and the awa. They have buried their dead, composed waiata and pepeha about the area, and named the landscape. Their links with what is now known as the Heaphy are particularly strong, and are associated with their tupuna Kehu. Ngāti A pa intermarried with the people they found in western Te Tau Ihu (Ngāti Tumatakokiri) and continue to embody the traditions of their Tumatakokiri tupuna. Occupation areas were set up and maintained by Ngāti Apa around important mahinga kai areas of Te Tai Tapu, such as the estuarine areas of Paturau, Whanganui and along the coastline. Pahi (seasonal and temporary camps) were also set up in inland areas for hunting, gardening and food gathering. Pā sites, kainga, urupā and cultivation areas included Te Awa turoto and Taurangahioi at Whanganui Inlet. The renowned Ngāti Apa tupuna Te Kotuku was killed at Te Awaturoto, and his korowai named Te Rarawa was taken. The Tupuna Te Whio was also killed at Whanganui Inlet. The tupuna Paihora was killed at Taurangahioi. Other Ngāti Apa chiefs who resided in the area were Matiaha Tumaunga, Aperahama Matimati, Heni Tumanga, Meihana Kereopa and his mother Kerenapu, and Wirihana Maui. Two pā (first occupied by Ngāti Tumatakokiri) were located at Puponga Poin t. Ngāti Apa tu puna had considerable knowledge of places for gathering kai and other taonga, ways in which to use the resources of the moana and tikanga for the proper and sustainable utilisation of resources. This area was an important shark fishery and a source of quartzite used for the manufacture of tools. A major iron ore deposit at Parapara provided red ochre (kokowai) for local use and trade. Clay containing the Te Tau Ihu Statutory Acknowledgements Page 12 of 163