For Ngāti Kuia people, their descent from the Pa tu parire beings represents the link between the spiritual and human realms; the upper realm (te kauwae runga) and the ‘ ’ ‘lower realm’ (te kauwae raro). These spiritual links to the past form an integral part of Ngāti Kuia identity today. Parororangi was included in the Te Hoiere, Hautai and Te Taonui-a-Kupe areas identified by Ngāti Kuia tupuna in 1883 as a place of their lands. Ngāti Kuia tupuna had considerable knowledge of places for gathering kai and other taonga, ways in which to use the resources of the maunga and tikanga for the proper and sustain able utilisation of resources. All these values remain important to Ngāti Kuia today, and incorporate the cultural values of ahi ka. Parororangi was an important place for harvesting and hunting specific fauna and flora. Parororangi incorporates our cultural value of take ahi ka and is a core part of our cultural identity. We are identified as tangata whenua here. The Ngāti Kuia relationship with its maunga is integral to its identity as a people. Parororangi te Maunga Parororangi is part of our pepeha and symbolises for Okoha te Kaing a Ngāti Kuia peopl e the intense nature of their Titi te motut apu relationship to their environment and the mauri or life Raukawak te Moana force that is contained in all parts of the natural awa Ngāti K Iw i environment and binds the spiritual and physical uia te worlds. Parororangi incorporates the cultural values of Ngāti Kuia mauri; Ngāti Kuia has mana, whakapapa associations and history here. We have tikanga and kawa which involve tapu and noa at this place. We have a responsibility and obligation to Parororangi and its cultural, spiritual, historic and traditional values. TE TAERO-A-KEREOPA (BOULDER BANK SCENIC RESERVE) This site incorporates our cultural values of take kitea and take tupuna. It is a place which our tupuna discovered, named and used. Whakapapa Tatai hikohiko Ngāti Kuia traditions state Te Tae ro-a-Kereopa is situated on Te Taero-a-Kereopa (the Boulder Bank) and is Kupe associated with Kupe and one of his crew, Kereopa. Some Hine of Kupe's crew wished to stay in Te Waipounamu, and Matuahautere accompanied by their whāna u, stole a canoe and set off. Matuakuh a Kupe pursued them and eventually caught up with Tukaua e Kereopa at Te Taero-a-Kereopa. But Kereopa recited Kui a karakia which caused the rocks which now form Te Taeroa-a-Kereopa to fall from the cliffs at what is now known as Glenduan. This created a barrier and allowed them to escape Kupe‟s wrath. Kereopa descendants are also part of Ngāti Kui a. Observations of a nearby maunga gave an indication of pending weather conditions. When bad weather threatened, the peak became enveloped in cloud. Our people named it Hororirangi, me aning “the sky being w ashed.” In a fight with some iwi hou one of them escaped by jumping off a nearby cliff which was named Te Rere a Hihi. Te Taero-a-Kereopa also incorporates take ahi ka. It had pā, kainga, cultivation area, urupā and impo rtan t fishing stations. Ngāti Kuia pā and cultivations at Te Taero -a- Kereopa were observed by Dumont D ’Urv ille in 1827. He called the p ā ‘Skoi-Tehai’. Later Te Taero-a- Kereopa was the site o f a battle between Ngāti K uia and iwi hou invaders. The ruins of the pā were observed by James Mackay in 1845 and gave rise to a new name for the bluff above the p ā. Te Tau Ihu Statutory Acknowledgements Page 23 of 163