Te Hononga – The Connection
Visitors to Te Ahu Centre in Kaita¯ia enter a circular atrium bounded by seven poupou (carved pillars) representing seven nations; Nga¯ti Kuri, Te Aupo¯uri, Nga¯i Takoto, Te Rarawa, Nga¯ti Kahu, Pa¯keha¯ and Tarara. Each pou has its own ko¯rero. This is the Nga¯ti Kahu ko¯rero.
The central figures in the top section are our tu¯puna whaea (ancestress) Kahutianui, her husband Te Parata, and their daughter Ma¯mangi. The patterns above them represent Mau-o-nga¯-Taniwha, the mountain range where many of their kai tiaki (guardians) live; the ruru (owl), the kaahu (hawk) and the taniwha (powerful spirit creatures). Maungataniwha marks our whanaungatanga (relationship) with Nga¯puhi and Nga¯ti Kahu ki Whaingaroa. Behind Kahutianui, te wheke (the guardian octopus) wraps a protective paapaaringa (tentacle), anchoring her to the moana (ocean) and the whenua (land).
Te Parata protects her left with a hoeroa tohora (an ancient whalebone throwing weapon), and Ma¯mangi protects her right with the hoe urungi (steering paddle) which holds mana (power and authority) and represents both a weapon and steerage into the future. Alongside hangs te kete tuatea (the basket of light and of current knowledge) woven in ta¯niko. In this section we see our history as kai tiaki and the need to maintain this role in the face of changing circumstances.
Central to the middle section are the tara (female genitalia) and ure (male genitalia) representing our hakapapa (who we are and where we come from). This section also contains the mana of the many waka represented by the aukaha (rope lashings) that connect Nga¯ti Kahu to other iwi throughout the motu (country) as well as to the peoples of Te Moana-nui-a¯ Kiwa (the Pacific Ocean). Our main waka, Ma¯maru, was readzed from the waka Tinana which had been captained by Tu¯moana, the father of Kahutianui. It strengthens our connection to Te Rarawa. The paua paatu (portals) on either side describe our conscious movement between Te Ao Wairua (the realm of spirit) and Te Ao Ma¯rama (the physical world) as part of life’s journey. Between them hangs te kete tuauri (the basket of darkness and knowledge yet to be revealed) woven from pingao (sedge), kiekie (epiphyte) and muka (flax fibre). Tikanga was developed by our tu¯puna to give us life and guide us in our relationships. In this section we see that, just as the Waka Tinana was readzed for another life-giving mission, so too is Tikanga open to informed debate to fit changing circumstances.
The bottom section commences with te kete aronui (the basket of knowledge being sought by humans) woven from kiekie and pingao. It hangs above Rangi (the sky), Moana (the sea), Motu (the islands off our coast) and Tangaroa (god of the oceans). Below them swim the pa¯kaurua (stingray) denoting our allies, and the pioke (ground shark) of Rangaunu Harbour denoting our connection to Nga¯i Takoto. The eight Paapaaringa of Te Wheke emerge, some in the form of manaia (spirit beings), to touch significant sites in our rohe (territory); Hukatere, connecting us to Nga¯ti Kuri in the north; Whatu (Berghans Pt) on the east; Rangia¯niwaniwa in the centre; Maungataniwha in the south; Takahue, Nga¯kohu, Kaita¯ia and Te Oneroa-a¯-Tohe (90 Mile Beach) on the west. Peeking between the Manaia is the Ta¯mure (snapper) inviting us to play and engage with each other.
"Tikanga was developed by our tu¯ puna to give us life and guide us in our relationships."