PENGUIN BAY (RANGITOTO KI TE TONGA / D'URVILLE ISLAND) 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. Penguin Bay, on the north east side of Rangitoto, has cultural, historical, spiritual and traditional significance to Ngāti Kōata. Historically, Penguin Bay was a settlement area for Ngāti Kōata due to the resources that could be sourced there. This area was a significant traditional mahinga kai for Ngā ti Kōata providing both penguin and tītī for our iwi. The uru pā is situated at the top end of the bay and has special significance due to the nature of the mana of the people who are buried there. The remains of a ‘sea ted’ giant has been uncovered in past times, indicating the size and stature of the people who once inhabited the area. Traditionally, tītī covered Penguin Bay, however after colonial settlement and the introd uction of rodents and other exotic species to Rangitoto, tītï have become ra re i n the Bay. Omana, the cemetery, is sacred to the entire Ngāti Kōata iwi, although it is no longer used as such. Ngāti Kōata associations with Penguin Bay are central to our history, identity, kaitiakitanga and mauri. This wāhi incorporates our cultur al values; Ngāti Kōata has mana, whakapapa associations and history at Penguin Bay. Ngāti Kōata have tikanga and kawa, including tapu and noa at Penguin Bay. The traditional kaitiaki relationship is emphasised through the spiritual relationship between Ngāti Kōata and the natural environment. The mauri is a critical element of the spiritual life force of this area, and is therefore an important relationship for Ngāti Kōata. Ngāti Kōata are identified as tangata whenua at Penguin Ba y. CULLEN POINT 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. Cullen Point is representative of the area that is culturally, spiritually, historically and traditionally significant to Ngāti Kōata, as kaitiak i. Cullen Point, while not included in the original tuku, became part of the Ngāti Kōata settlements and is part of the Ngāti Kōata area of influence. One of th e main reasons for these se ttlements was the intermarriage between Ngāti Kōata and the other iwi still present in the area. Ngāti Kōata kept gardens near Cullen Point. The largest gardens were located at the mouth of the Pelorus Esturary adjacent to Cullen Point where there are nine distinct areas of ‘earth and stone walls, mounds, paths outlined by stones, modified soils and garden terrace s’. Early Church Missionary Society missionaries found Ngāti Kōata iwi among the 26 ‘membe rs’ who had been baptised into the Anglican church near Cullen Point and Rangi toto. Ngāti Kōata were also among the 30 to 40 Māori Ironside baptised in September 1842 at the opening of a large chapel at Te Hoiere, near Cullen Point. In 1895 a list of Ngāti Kōata owners of Rangitoto shows eight out of a total of 77 owners were living near Cullen Point in Havelock. Ngāti Kōata associations with Cullen Point are central to our history, identity, kaitiakitanga and mauri. This wāhi incorporates our cultural values; Ngāti Kōata has Te Tau Ihu Statutory Acknowledgements Page 58 of 163