hills, herded round the base of the Mataora Lagoon, and then driven along the Bar to the cul-de-sac provided by its northern end where they were killed. During the twentieth century Rangitāne continued to maintain their ancient associations with the lagoons and the resources of the area, and attempted to exercise their kaitiaki responsibilities. Te Pokohiwi was not only a Rangitāne occupation area and important source of mahinga kai, but was a lso an urupā and wāhi tapu complex. Burials on the Bar date from around the thirteenth century, when the area was the home of Aotearoa’s founding population. Rangitāne, w ho continued to bury their own dead in this urupā, are connected through whakapapa with these very early inhabitants, and are kaitiaki of this deeply sacred place. Te Pokohiwi was an important noho huihui (gathering place) where significant events affecting the iwi were debated and agreed, including the manner of Rangitāne engagement with settlers in the mid-1850s. Rangitāne attempted to exercise their kaitiaki responsibilities, and strongly opposed archaeological excavations of their urupā at Moua, on the northern extremity of Te Pokohiwi, between 1939 and 1954. After a protracted struggle Rangitāne kaitiaki responsibilities were finally recognised, and tupuna kōiwi (bones of the ancestors) taken from Moua have been re-interred. THE BROTHERS The Brothers are known to Rangitāne as Nga Wha tu-kai-pono (‘The Eyes That Stand as Witness to the Deeds of Kupe’). The islands have always been a deeply tapu place. They are the eyeballs of Muturangi, the wheke (octopus) slain by Kupe, that he cast into the ocean after killing. The eye sockets of the wheke are Lake Rotoiti and Lake Rotoroa. 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. KAITUNA RIVER AND ITS TRIBUTARIES Rangitāne have strong associations with the Kaituna River and Valley. The headwaters of the river commence in the Wairau district, and a well-used and important trail linked Rangitāne settlemen ts in the Wairau with Te Hoiere and Pelorus. The name Kaituna means ‘Eel Food’, which reveals the importance of this waterway and its associated wetlands as a source of mahinga kai. The river and its surrounds was also a good source of flax, and herring and flounder abounded at its mouth. A number of pā, kainga and other sites were linked to the river. One of the most important of these was Motueka (on the present day site of Havelock township). This was a signif nd tauranga waka near the mouth of the river. Another nearby pā icant pā a located on the east bank of the Kaituna estuary was known as Pokiki, after the Rangitāne chief who resided there. Abo ut 40 people (including Rangitāne) were seen cultivating maize and potatoes here by Captain Drury of HM S Achero n in 1848. Pareuku was visited by the surveyor Barnicoat in 1843. Pokiki and Hura Kopapa were chiefs in residence at that time. Another Rangitāne pā was located at the headwaters of the Kaituna River in what is now known as Readers Valley. This pā was called Oraka-awhea (Salvation). MAITAI (MAHITAHI) RIVER AND ITS TRIBUTARIES Whakatu (Nelson) is located at the mouth of the Mahitahi River. Whakatu was named for a Ng āti Tumatakokiri tupuna who lived in the area 15 generations (or about 300 Te Tau Ihu Statutory Acknowledgements Page 47 of 163