referred to as ‘Māori soil’. It was highly suitable for kumara production. The modified soil remains darker and more productive than surrounding soil to this day. Huge pits nearby reveal the source of gravel. The extent of these gardens and the effort involved in creating them indicates that the area was once occupied by a substantial population. This wāhi tapu symbolises for Ngāti Kuia people the intense nature of their relationship to their environment and the mauri or life force that is contained in all parts of the natural envir onment and binds the spiritual and physical world. The Waimea incorporates the cultural value 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 awa. We have a responsibility and obligation to this place and its cultural, spiritual, historic and/or traditional values. KAITUNA RIVER AND ITS TRIBUTARIES This wāhi tapu incorporates our cultural values of take kitea and take tupuna. It is a place which our tupuna named, explored and used. The name Kaituna means ‘eel food’, which reveals the importance of this waterway and its associated wetlands as a source of mahinga kai. It was also the main trail between Te Hoiere (Pelorus) and the Wairau. Pareuku is a tauranga waka at the mouth river where the Kaituna River meets the Pelorus estuary. This was one of the places Matua Hautere landed his waka "Te Hoiere". This is where the tupuna Pokiki is buried and the place is also called Pokiki after him. Tahauariki Meihana also had a residence here. The Kaituna River incorporates our cultural value of take ahi ka and is a core part of our cultural ide We are identified as tangata whenua here. Kaituna was included in ntity. the Te H oiere area identified by Ngāti Kuia tupuna in 1883 as a place of their lands. A number of Ngāti Kuia pā, kainga and other sites are closely associated with the river from its s ource to its confluence. One of these w as M kotuwea ( Heavlock). This was an importa nt pā / kainga complex with associated urupā. The surrounding area was a sourc e of eels, flounder, herring and flax. th aunga (721 of em Takoriki is the name met ers) which dominates Motuweka. The name means ‘Disturbed Slumber in the House of a Young Man’. Ngāti Kuia were engaged in the flax industry at Motuweka. An associated urupā is also located within the Havelock township. Manihera Maihi was one of the rangatira of this pā. Orakiawhea, a short distance south of Havelock, was a pā site and kainga. It was a residence of the Ngāti Kuia tupuna Pokiki and latter Hura Kopapa. Orakiawhea was visited by the sur veyor Barnicoat in 1843. He described the settlement at that time as consisting of ‘four or five huts’. Pokiki was the rangatira in residence at that time. Barnicoat’s account gives an insight into the way of life of Ngāti Kuia people at this time, particularly their observance of tapu and tikanga. Wharepuni was the rangatira of another Kaituna p ā along the river. Ngāti Kuia tupuna had considerable knowledge of places for gathering kai and other taonga, ways in which to use the resources of the moa na and tikanga for the proper and sustainable utilisation of resources. All these value s remain important to Ngāti Kuia today. The estuary, wetlands and swamps associated with this river are a valuable source of mahinga kai and were a good source of herring and flounder abounded at its mouth. Flax from this place was highly renowned for its quality. Kaiauwahine was a mara (gardens) near Orakiawhea. About 40 Ngāti Kuia people were seen cultivating maize and potatoes here by Captain Drury of HMS Acheron in 1848. The Kaituna River symbolises for Ngāti Kuia people 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 worlds. The Kaituna Te Tau Ihu Statutory Acknowledgements Page 36 of 163