of their day to day resource gathering. Their inland rohe provided eels, inanga, birds and other resources. From the sea and foreshore Ngati Toa Rangatira gathered kaimoana and kai ika. Species such as cod, snapper, shark, flounder, flatfish, paua, kina and mussels were plentiful and commonly a part of the peoples diet. Seabirds, such as titi were caught; and from the wetlands, flax and birdlife such as ducks, were gathered. The sea also provided rongoa (traditional medicine) in the form of kaimoana, plant life and the sea water itself. From a strategic perspective, the expansion of Ngati Toa Rangatira into Te Tau Ihu was a vital step in consolidating Ngati Toa Rangatira‟s mana throughout the Cook Strait region. The geography of Te Tau Ihu materially shaped the iwi; as coastal resources and conditions influenced their social, economic and traditional way of life. Culturally and historically, Te Tau Ihu was and, still is, of great significance to Ngati Toa Rangatira due to the vision and incredible strength of their tupuna to conquer and settle the land. Cook Strait Te Moana o Raukawa, the Cook Strait, is of the highest significance to Ngati Toa Rangatira. Not only does Te Moana o Raukawa have great traditional and spiritual significance, it was crucial as a political and economic asset to Ngati Toa Rangatira and important as a means of transport and a rich source of various resources. Te Moana o Raukawa is rich in its own kawa and tikanga, folklore and stories, handed down through the generations from Maui and Kupe through to the present day. As well as having great traditional and spiritual significance, the Strait was important as a navigable route between Te Ika a Maui and Te Waka a Maui which linked these two diverse islands. Lands on both sides of the moana were usually occupied by the same iwi groupings and thus it was important for the tribes to understand its differing moods and potential dangers, and to develop seafaring capabilities to cross with safety the stretch of notoriously dangerous water. The name ‘Te Moana o Raukawa’ has its origins in the narrative of Kupe’s voyage to Aotearoa. Having followed Te Wheke a Muturangi from Hawaiiki, Kupe killed the giant octopus at the entrance to the Tory channel. Nga Whatu Kaiponu (The Brothers Islands) are said to be the eyes of the wheke. So, in order that the wheke not be reawakened, the eyes of people on their maiden crossing of the straits were always covered. This tradition was called Koparetia and was undertaken so that tauhou could not gaze at the rocks as so often the sea was rough and dangerous and in this area paddlers would have to concentrate on getting the waka across the sea. This was done with kawakawa leaves, hence the original name, ‘Te Moana o Raukawakawa’. According to Sir Maui Pomare this chant was recited to him by Aperahama of Wainui, Paekakariki, who said it was sung by a woman named Tuhupu for her husband who had sailed across Te Moana o Raukawa. The chant contains reference to the custom of koparetia. Ao ma uru e tauhere mai ra na runga ana mai te hiwi kei Te Tawake. Katahi te aroha ka makuru I ahau ki te tau ra e nui ai te iting a. Pirangi noa ake ki te kimi moutere, kia utaina au Te ihu o Te Rewarewa, Te waka o Patutahi, e whiu ki tawhiti; kia koparetia te r erenga I Raukawa, Kia huna iho, kei huna iho, kei kite ai Nga Whatu, kia hipa ki muri ra Ka titiro kau, kia noho taku iti te koko ki Karauriupe [sic], nga m ahi a Ku pe, I topetopea iho. Kei whea te tane i rangi ai te iting a? Mo nga r , iri ra Ka rukea ki ahau, waiho I roto nei, ka nui te nga kau -i-i- i. Far over the western sea a cloud clings to Tawake’s peak it drifts this way, it brings me fond hope of one who’s far away. Of him to whom I was betrothed while still young. Oh, I would go with you across the swelling sea to seek some island of our own. I’d seat me in Te Rewa’s bows Te Patutahi’s great canoe and sail so far awa y. Te Tau Ihu Statutory Acknowledgements Page 154 of 163