The traditional kaitiaki relationship is emphasised through the spiritual relationship between Ngāti Kōata and the natural env the ironment. The mauri is a critical elementof spiritual life force of this area, and is therefore an important relationship for Ngāti Kōata. Ngā ti Kōa ta are identified as tangata whenua at the Askews Hill quarry site in the Taipare Conservation Area. MATAPEHE This wāhi tapu incorporates the Ngāti Kōata cultural values of take tuku, take tūpuna and take ahi kaa roa and is intrinsic to our cultural identity. This is an area where our tūpuna lived and exercised man a. Matapihi has cultural, traditional, historical and spiritual significance to Ngāti Kōata. The traditional name for Matapihi was Matapihi o te Rangi, or ―windows of heave n‖. It is often incorrectly referred to as Matapehe. The summit or cone of Matapihi is significant to Ngāti Kōata. The site was a lo okout point where approaching waka could be seen comin g into the harbour. Matapihi was, and still is, used as a navigational marker both nigh t and day. The silhouettes of the peaks at night, including Matapihi, are customary nav igational landmarks. The important customary use of Matapihi as a landmark has bee n passed down over many generations of Ngāti Kōat a. The areas surrounding Matapihi were significant early occupation sites for Ngāti Kōata. There is a traditional story about Kupe‘s octopus there, ― Te Wheke a Muturangi , the ‖ mauri of which is culturally significant for Ngāti Kōata a s a traditional landmark als o. Matapihi was known as a safe anchorage from the nor westerly whilst out on the sea and waka would often take refuge in the adjoining bay. Traditionally this area was also a well known sea passage or trading belt, where the trading of potatoes and mutton birds was commonplace. Ngāti Kōata also traded tītī for potatoes at Matapih i. Ngāti Kōata associations with te maunga Matapihi o te Rangi ar e central to our history, identity, kaitiakitanga and mauri. This wāhi incorporates our cultural values; Ngāti Kōata has mana, whakapapa associations and history at te maunga Mat apihi o te Rangi. Ngāti Kōata have tikanga and kawa, including tapu and noa at te maunga Matapihi o te Rangi. The traditional kaitiaki relationship is emphasised through the spiritual relationship between Ngāti Kōata a nd the natural environment. The mauri is a critical elementof the spiritual life force of this area, and is therefore an important relationship for Ngāti Kōata. Ngāti Kōata are identified as tangata whenua at te maunga Matapihi o te Rangi. MAUNGATAPU This wāhi tapu incorporates the Ngāti Kōata cultural values of take tuku, take tūpuna and take ahi kaa roa and is intrinsic to our cultural identity. This is an area where our tūpuna lived and exercised man a. Maungatapu reigns above the eastern side of Tasman Bay, overlooking Whakatū. As the name suggests, Maungatapu is a sacred mountain, a wāhi tapu of great sig nificance to Ngāti Kōata. Through our ancestral and spirit ual l in ksohe aurl wor d, Ngāti Kōata a l t t nt are connected with the mauri of Maungatapu, the life force that binds the spiritual world with the physical world. Maungatapu is central to the identity and lives of Ngāti Kōata as kaitiaki; this taonga is as important for current day whānau as it was for our tūpuna. Beneath the gaze of this maunga, tūpuna liv ed, cultivated land, collected resources and harvested food. Maungatapu also stands at the head of the Maitai River, a culturally significant awa bringing the spiritually healing waters from Maungatapu through the whenua and out to sea. Traditionally, Maungatapu and surrounding lands through which the Maitai flows were rich in manu, rongoā and tuna. Ngāti Kōata used these resources to sustain their Te Tau Ihu Statutory Acknowledgements Page 55 of 163