is the mātauranga used to create the array of tools and the patterns and styles developed by iwi. Argillite was also a valuable item for trade. Traditionally, Ngāti Rārua also used Maungatapu as a boundary marker. It was a geographical landmark for their tūpuna living to the West of Te Tau Ihu. It formed one point in a triangle of peaks, which dominate the Tasman Bay landscape. ABEL TASMAN MONUMENT IN ABEL TASMAN NATIONAL PARK Tata Beach and Ligar Bay were important papakāinga for two Ngāti Rārua chiefs, Kawatiri and Te Aupōuri Mātenga and their whānau. The whole area derives its importance from the traditions maintained by Ngāti Rārua tūpuna. The papakāinga, fishing grounds, urupā and other wāhi tapu associated with the cultivation and occupation of land stretch the length of coastline. Sites found in Ligar Bay reflect the significance of the area to Ngāti Rārua tūpuna. There are numerous Ngāti Rārua modified spoils, middens, gardens, pits, stake holes and artefacts. T riety and abundance of kaimoana collected he middens contain a huge va from the sea. Species included mātaitai (shellfish) such as tuatua, pipi and tūangi (cockle). Fish such as barracouta, red cod and ling were also part of the kai harvested. Tata Beach also illustrates occupation of the area by Māori from the 15th century. Evidence of the activities carried out at Tata includes extensive gardening, crop storage, the processing of coastal resources, artefact manufacture, house construction and burial. The site was still occupied by Ngāti Rārua in colonial times, although a tragedy at sea resulted in a rāhui being placed on the area. Subsequently, tūpuna abandoned the area for a tim e; this depar ture from a tapu place was customary and therefore did not diminish the mana Ngāti Rārua held over the area. Ligar Bay provides valuable information on the Ngāti Rārua customs and traditions practised over time. The protection of these sites and associated taonga is paramount for present day whānau. Guardianship of the area is integral to the cultural well being of Ngāti Rārua as kaitiaki. The interests of Ngāti Rārua iwi at Ligar Bay are recognised and accepted. RIVERS STATEMENT The following values, resources, cultural and spiritual associations are common to all rivers with which Ngāti Rārua has a customary connection. Awa are taonga to Ngāti Rārua. They are the ribs of the tūpuna, which plunge from the maunga down to the sea, creating wetlands and swamps on their w ay. Ngā awa carry the lifeblood of Papatūānuku and the tears of Ranginui. The wai flowing through these rivers symbolises the spiritual link between the past and present. Each awa has a mauri and wairua of their own. For Ngāti Rārua, ngā awa are a source of wai which is an essential element of life. Wai is considere d to transcend life itself, as it sustains the physical and spiritual survival of all things. Ngā awa support many water creatures. The life forms, which are an integral part of these rivers cannot be separated from them. Traditionally, ngā awa provided a wealth of resources to sustain tūpuna. Ngāti Rārua view all natural resources as being gifts from ngā atua kaitiaki (spiritual guardians). Tangaroa is the spiritual guardian of ngā awa and Tāne Mahuta of the forests, trees and birds. These guardians were central to the lives of tūpuna and remain culturally significant to whānau living in the present day. Without ngā atua kaitiaki, ngā iwi would have no resources or taonga to maintain their spiritual, cultural and economic wellbeing. River s have a mauri, wairua, tap u and mana of their own - they are entities in their own right. The relationship Ngāti Rārua has with these taonga relates to the entire catchment. The health of a river reflects the health of the people who live in the rohe. Te Tau Ihu Statutory Acknowledgements Page 73 of 163