birds in good condition were taken. Large numbers of the birds would be harvested each season and then stored in a traditional manner for future use. In addition to the mahinga kai, there were two major occupation areas within the canal systems. A village was located on Budges Island, before the large earthquake in 1855, which dropped the whole lagoon area. Another larger village was located near the canals in the ‘Frying Pan’ and between Chandler’s Lagoon (Te A wa-a-roiti) and Mataora. Ngāti Rārua are kaitiaki with responsibilities to take care of places, natural resources and other taonga within their rohe. It is an obligation of Ngāti Rārua hapū and whānau to make decisions about how to look after and protect the physical and spiritual well being of the whenua, of taonga, of wāhi tapu and all places and sites of significanc e. Although sourced in spiritual values, the kaitiaki responsibilities of Ngāti Rārua are expressed as a practical solution for the regulation and control of human activities on the natural environment. Central to those responsibilities is the maintenance of customary practices and the sustainable use of natural resources. This kaitiaki role is an all-encompassing one, providing for the protection of biodiversity, the utilisation of resources, the maintenance of resources for present and future generations and the restoration and enhancement of damaged ecosystems. Decisions about how to look after taonga species and places within the rohe are based on mātauranga Māori and implem ented through tikanga, traditions practised by Ngāti Rārua for many generations. The continued recognition of Ngāti Rārua cultural identity, their customs, traditions and status as kaitiaki is therefore intertwined with the Lagoon and associated resources; and is paramount to the cultural wellbeing of Ngāti Rāru a. WESTHAVEN (TE TAI TAPU) MARINE RESERVE AND WESTHAVEN (WHANGANUI INLET) WILDLIFE MANAGEMENT RESERVE The area covered by the Westhaven and Westhaven Wildlife Management Reserve is of immens e historical, traditional and cultural significance to Ngāti Rārua. Whanganui Inle t derives much of its importance and significa nce for Ngāti Rārua from its position within a wider area of traditional Ngāti Rārua occup ation and residence. The relationship between Ngāti Rārua and the Whanganui In let/Te Tai Tapu is as important to present day whānau as it was to their tūpuna. The ex tent and nature of this relationship and the Ngāti Rārua in terests are recognised and ac cepted. The length of Ngāti Rārua occupation, the abundance of natural resources and the ancient coastal trail to Te Tai Poutini all contribute to its significance. The occupation sites, which can still be found around Whanganui Inlet today, are only an indication o f the decades of Māori trad itional and cultural history entwined with the estuary and associated waterways and lowland forests. Melbourne Point in West Whanganui was a Ngāti Rārua pā site and a fishing camp was located at Rākopi. In addition, middens and ovens, rock and cave shelters recorded along the Te Tai Tapu coast mark both longer-term habitations sites and campsites of tūpuna who came to gather resources from Whanganui Inlet for their journey South to Te Tai Poutini. Located at Rākopi was the papakainga of Ngāti Rārua chief, Riwai Tūrangapek e. It continues to be a popular summer camping and fishing destination for Ngāti Rārua whāna u. In 1846, Heaphy recorded the well-worn path from Pakawau Pā in Mōhua to the northern end o f Whanganui Inlet. A Māori offered to take the party across the Inlet to its Southern end in a waka. Once there, a well used path was again followed to take Heaphy through the hills and along limestone cliffs out to the coast at Hapū Stream. Since the early 1800s, Ngāti Rārua whānau living in Mōhua and Motueka have made seasonal journeys to Whanganui Inlet/Te Tai Tapu to collect kai, rongoā and other natural materia ls. In earlier times, whole communities or contingents of Māori would relocate their villages to harvest resources from this huge and abundant food basket. Te Tau Ihu Statutory Acknowledgements Page 69 of 163