The trails began in Picton, Nelson and Motueka and followed the Wairau, Waimeha/Wai- iti and Motueka River Valleys. At Kikiwa, in the upper Motupiko, the Nelson route connected with the Motueka route, which in turn connected with the Wairau route. From Kikiwa, the route followed the Motupiko upstream, before arriving at Lake Rotoiti. Lake Rotoiti provided a plentiful supply of food and other resources needed to replenish supplies. Freshwater mussels were a highly valued mahinga kai collected from both Rotoiti and Rotoroa. Tuna, whio, and other birds such as kōkako, weka and bush wren were also abundant. From Rotoiti, the route followed the Kawatiri (Buller) River for some distance across 3 flat country, before following the Porika upstream, over a low range of hills to Lake Rotoroa. This country and surrounding area was known as a good place in which to hunt kiwi and kākāpō. Cultivation of ‘fern garde ns’ on the western slopes of Rotoroa indicates that the Lake was of considerable importance. At the very least, it was used as a campsite for parties crossing the hinterland to and from resource gathering areas and mahinga kai throughout the northern and western South Island. The Rotoiti and Rotoroa were an integral part of the seasonal traditions of Ngāti Rārua iwi; they were used as food baskets to replenish supplies on journeys, but also as seasonal or semi-permanent camps, as observed by Heaphy at the Porika in 1846. The mobile lifestyl e of the tūpuna led to their ex ploration of these inland areas. Knowledge of river routes, landing places and walking trails was essential to gain access to the Lakes. Kai and other materials were processed on site and transported back to coastal papakāinga for later use or elsewhere for tradin g. WHAREPAPA / ARTHUR RANGE Wharepapa dominates the skyline of Tasman Bay. It has cast its influence over the iwi living in the rohe for hundreds of years. For Ngāti Rārua, this maunga is a taonga. Wharepapa is a sacred ancestor and guardian, providing a historical and spiritual link to the natural world. For hundreds of years, iwi have looked to Wharepapa as an environmental indicator of changing weather and seasonal patterns. Wharepapa has a mauri of its own. This life force binds the spiritual world with the physical world. All elements of the natural world have a life force and it is this life force that connects the people with this maunga. Mauri is therefore the basis of the spiritual relationship of Ngāti Rārua with Wharepapa. Wharepapa is a natural reservoir for high quality fresh water. The water that flows from Wharepapa as the snow melts is sacred. Water is an essential element of life, a taonga that is considered to transcend life itself. Wai is necessary to ensure the physical and spiritual survival of all things. It also represents the lifeblood of Papatūānuku and the tears of Ranginui. Ngā awa carry this lifeblood from Wharepapa to the se a. Wharepapa is home to a wide range of animal and plant species, which are of great significance to N gāti Rārua. Two notable species are the mountain neinei, which is the longest living indigenous tree, and the powelliphanta (land snail). These taonga were highly valued by tūpuna and remain culturally significant to Ngāti Rārua whānau today. The relationship Ngāti Rārua has with this sacred ancestor provides whānau with a ‘sense of pla ce’ and belonging to the rohe. Wharepapa was also a boundary marker for the iwi livi ng in Motueka. It is still customary pr actice for Ngāti Rārua to ident ify where they come from and to recite the relationship that connects them to the natural world when speaking in a formal setting. The association Ngāti Rārua has with Wharepapa is so strong that this taonga is synonomous with the identity o f Ngāti Rārua iwi whānau living in Motueka. The significance of Wharepapa to Ngāti Rārua is illustrated in the pepehā “Ko Wharepapa te maunga, Ko Ngāti Rārua te i wi” . 3Kawatiri was an Ngāti Rārua chief who guarded the trail between Ngai Tahu and Ngāti Rārua country. He controlled the mana over the Kawatiri River and hence the awa was named after hi m. Te Tau Ihu Statutory Acknowledgements Page 71 of 163