Wharewharangi means the house made of Wharangi (Melicope ternata), a small tree.
This bay was also know as ‘Whanwhana’, which means to rise and attack.
It was here in this bay in 1642 that Ngāti Apa tīpuna from Ngati Tūmatakōkiri clashed with the Dutch explorer Abel Tasman and his crew.
Ngāti Apa ki Te Rā Tō invaded and settled at Te Taitapu and Te Tai Poutini in 1800 under leaders Te Āhuru and Te Ao. Ngāti Apa ki Te Rā Tō defeated Ngāti Tūmatakōkiri at the same time Ngāi Tahu, under Tūhuru, was attacking them, however, settlement was acquired more through intermarriage with Ngāti Wairangi, Ngāi Tahu and Ngāti Tūmatakōkiri than through conflict.
Ngāti Apa survived the turbulent musket wars of the 1830s and had established a pā at Kawatiri in the 1840s. It was here that Government surveyor Brunner would meet his guide Kehu Teina Mahuika.
In 1853, the Crown purchased what they thought was a large part of the Te Waipounamu, the South Island, unbeknownst to its iwi occupants. The Crown soon learnt that the local iwi did not accept their lands had been sold without their consent, negotiation, or payment.
In 1859, James Mackay was instructed by the government to purchase the land on the West Coast of the South Island. He left Nelson with Pūaha Te Rangi of Ngāti Apa ki Te Rā Tō and journeyed to Māwhera Pā (Greymouth).
After detailed negotiations, the Arahura Deed was signed by leading Tai Poutini chiefs, incuding Pūaha te Rangi, at Māwhera on May 21, 1860. This deal saw the chiefs surrender their customary title to nearly 3 million hectares in return for £300 and 10,224 acres (4138 hectares) in reserves. Of this, 3500 acres were reserved as an endowment “for religious, social and moral purposes” while the other 6724 acres were for the use of Ngati Apa ki Te Rā Tō and Ngai Tahu.
Ngāti Apa ki te Rā Tō grievances from the Arahura Purchase would be later ve acknowledged in an apology given by the Crown on October 29, 2011 when Ngāti Apa Ki Te Rā Tō representatives at Omaka Marae in Blenheim signed a Deed of Settlement with the Government.
This came into legislation in 2014.
Te Matau-a-Māui (“the hook”) is the easternmost point of Golden Bay and the western tip of Tasman Bay.
A pā, kāinga and fishing complex occupied much of the peninsula at Te Matau-a-Māui and this is the burial place of the rangatira Tūtepourangi (he rangatira mana nui).
It has added significance for Ngāti Apa (and Ngāti Kuia) because it was the western boundary of the tuku of Tūtepourangi.
Matangi Āwhio consisted of a large pā and kāinga complex overlooking a beach where waka could be safely landed.
Extensive racks used for net repair and drying fish were a notable feature of this place.
Further Ngāti Apa pā, kāinga and fishing stations could be found all along the eastern coast of Te Tai Aorere. Among the most important of these was Waimea, renowned for its kaimoana and extensive gardens.
Te Taha o te Awa is an important site for our Pūaha te Rangi whānau.
It was here that tipuna Hoani Mahuika II built a small whare for his whānau after relocating from another block of whānau land, known as Victoria pā or the Māori pā, further up the Kawatiri river.
The land the whare is built on was once in the ownership of the Mahuika whānau but was taken by the Crown under the public works act in the late 1800s to build a hospital. However, a hospital was never built on that location – and the land was never returned to the whānau. The council eventually agreed to, not return, but lease the land back to whānau, and a dwelling was eventually built in 1897.
A century later, between 1999 to 2001, work began on the demolition of the old whare, which was in a poor state of repair, and a new residential whare was built on the site. The ashes and some timber from the old whare are buried under the house, as a taonga and reminder of the continued occupation of this land.
Some years later, the Ngāti Apa ki te Rā Tō trusts bought the lease from the council and designated the new dwelling as a facility for use by iwi members. It was named “Te Taha o te Awa”.
Many hapū events such as hapū and whakapapa wānanga and reunions have been held here. Members are also welcome to rent the whare for private use.
The Kawatiri awa sat within a complex series of pathways and trails and a number of Ngāti Apa pā, cultivations, mahinga kai, and urupā were located on the river.
The tīpuna Takapau and Tamahau were born and died here. Takapau was kaitiaki of the gardens at Kawatiri, as stated: “Nōna i whakamara ngā mahinga kai o te hapū whānau o Ngāti Apa”.
Pou-o-te-Rangi and Tureia, descendants of Takapau, lived and died at Kawatiri.
Kawatiri was also a residence of the tīpuna Te Rato (also known as Te Kōtuku, the White Heron), Te Whare Kiore (who was killed here during the northern invasions), Mahuika, and the high-born woman Mata Nohinohi. Mata Nohinohi was the mother of Kehu, the famous Ngāti Apa/Tūmatakōkiri guide and kaitiaki of the inland trails and Mahuika. The tipuna Pūaha Te Rangi, a participant in the 1860 Arahura Purchase, was another rangatira associated with Kawatiri. The tipuna Kuneoterangi is buried there.
A kāinga on the river was re-occupied by Ngāti Apa after peace was established in the mid-1840s. Its leader was Mahuika, half-brother of Kehu and son of Mata Nohinohi.
For centuries, the Kawatiri has been, and continues to be, an important mahinga kai, its pure water abundant in fish such as kōkopu, tuna, inanga, kahawai, kekewai and kōura. It was also a rich source of birds such as kākā, kererū, kākāpō, kiwi and weka.
The Kawatiri sat within a complex series of pathways and trails and a number of Ngāti Apa pā, cultivations, mahinga kai, and urupā were located on the river. The tīpuna Takapau and Tamahau were born and died here. Takapau was kaitiaki of the gardens at Kawatiri, as stated: “Nōna i whakamara ngā mahinga kai o te hapū whānau o Ngāti Apa”.
Pou-o-te-Rangi and Tureia, descendants of Takapau, lived and died at Kawatiri.
Kawatiri was also a residence of the tīpuna Te Rato (also known as Te Kōtuku, the White Heron), Te Whare Kiore (who was killed here during the northern invasions), Mahuika, and the high-born woman Mata Nohinohi. Mata Nohinohi was the mother of Kehu, the famous Ngāti Apa/Tūmatakōkiri guide and kaitiaki of the inland trails and Mahuika. The tipuna Pūaha Te Rangi, a participant in the 1860 Arahura Purchase, was another rangatira associated with Kawatiri. The tipuna Kuneoterangi is buried there.
A kāinga on the river was re-occupied by Ngāti Apa after peace was established in the mid-1840s. Its leader was Mahuika, half-brother of Kehu and son of Mata Nohinohi.
Ngāti Apa have an unbroken historical, traditional and spiritual association with Kehu’s Track stretching back several hundred years to the time of their Ngāti Tūmatakōkiri tīpuna who first discovered and utilised this route.
Our links with what is now known as the Heaphy Track are particularly strong and are associated with tipuna Kehu.
Occupation areas were set up and maintained by Ngāti Apa around important mahinga kai areas in the region of Kehu’s Track, including estuaries and the coastline. Pahi (seasonal and temporary huts) were also set up in inland areas for hunting, gardening and food gathering.
Ngāti Apa’s knowledge and use of the track was exemplified by Kehu (also known as Hone Mokehakeha, or Mokekehu). Kehu was a Ngāti Tūmatakōkiri/Ngāti Apa tohunga and kaitiaki of the inland trails and the natural resources of the region. Kehu’s Track formed an extremely important and well-used highway that connected far-flung Ngāti Apa settlements in Te Tai Aorere, Mohua, Te Taitapu and Kawatiri. The manner in which the track connected settlements across their vast rohe made it the “backbone” of Ngāti Apa, and was central to maintaining the unity, mauri and integrity of the tribe. Ngāti Apa tīpuna also used the track to gain access to limestone caves used as urupā, which remain tapu today.
Land and waterways along the trail were a rich mahinga kai such as upokorokoro (grayling or native trout), as well as inanga, kōkopu and tuna; and birds such as kererū, kiwi, kākāpō, weka, korimako (bellbird) and kōkō (tūī). There were also extensive Ngāti Apa cultivations associated within various micro-climates of the track. These were planted and grown on a seasonal basis and used to sustain travelling parties year-round.
Huts of a type and design specific to Ngāti Apa were strategically placed along the trail for the accommodation of travellers.
An ancient summer trail follows the course of the Tākaka River from the river mouth to Cobb Valley to the Wangapeka track. This linked the southern end of Golden Bay with the West Coast and Kawatiri. The Cobb Valley limestone caves were used by Ngāti Apa tīpuna as urupā and remain tapu today.
Ngāti Apa lived in a series of pā and kāinga along the Tākaka and valued the Tākaka as an important mahinga kai. Its pure water was once abundant in fish such as upokorokoro (grayling or native trout), as well as inanga, kōkopu and tuna; and birds such as kererū, kiwi, kākāpō, weka, korimako (bellbird) and kōkō (tūī). There were also extensive Ngāti Apa cultivations associated with the river.
An ancient trail follows the course of the Motupiko and Motueka Rivers from Mangatāwhai, or “The Place of Many Trails‟ (Tophouse, near the Nelson Lakes). This formed the main track linking Mohua (Golden Bay) and Te Tai-o-Aorere (Tasman Bay) with the Wairau and Kawatiri areas.
A series of Ngāti Apa pā, kāinga, mahinga kai (especially birding areas) and cultivations are associated with the Motupiko River.
Ngāti Apa valued Te Motupiko as an important mahinga kai. Its pure water was abundant in fish such as upokorokoro (grayling or native trout), as well as inanga, kōkopu and tuna (eels); and birds such as kererū and kōkō (tūī). Some of these are now virtually extinct as a result of the effects of settlement, river diversion and pollution.
Ngāti Apa valued Te Waimea as an important mahinga kai. Its pure water was abundant with fish such as mako and pātiki in the estuarine waters at the mouth of the river, as well as kōkopu, inanga, kahawai, kekewai and kōura, and a rich source of birds such as kākā, kererū and kōkō (tūī). The river environs were also a good source of flax, and clay used in the process of drying the flax came from the river near the inland foothills of the ranges.
Te Waimea also formed a water source for the renowned Waimea gardens, located at the mouth of the Waimea River adjacent to a pā and kāinga complex. Smaller “satellite” pā were located elsewhere on the banks of the river and at the junction of the Wairoa and Wai-iti rivers. This was a site of great significance to Ngāti Apa and the other Kurahaupō iwi.
Around 1000 acres of cultivation located near the river mouth represent generations of sustained effort by the tīpuna. The cultivation land was built up with ash (to provide potash and lime), gravel and fine sand and silt to raise soil temperatures and was highly suitable for kūmara production. The modified soil remains darker and more productive than surrounding soil to this day. Huge pits nearby reveal the source of gravel. The extent of these gardens and the effort involved in creating them indicates that the area was once occupied by a substantial population.
Early chiefs of this place were Te Hāpuku and Te Pipiha. The latter was killed here during the northern invasions. Other tīpuna associated with Waimea were Titiko and Whakatapihi. After the northern invasions many tīpuna from the pā moved to another pā in what later became known as Budges Bush, in the Wairoa River Valley on the north slope of Mount Heslington.
Ngāti Apa were among those who continued to cultivate and occupy the land until at least the mid-1840s, when produce grown in the extensive gardens was traded with the Nelson settlers at a market in the town at Matangi Āwhio (Auckland Point). Waimea was a residence of the tipuna Meihana Kereopa at this time.
A pā was located at Toropuhi, south of Big Bay. Weka was the chief here at the time of the northern invasions.
Patuarau, at the mouth of the river of the same name, was a kāinga, cultivation site and fishing station important to Ngāti Apa ki te Rā Tō tīpuna.
Parapara Inlet contained a pā, kāinga and fishing station. Parapara was also home to the celebrated taniwha Kai Whakaruaki, who was ultimately was destroyed by Ngāti Apa warriors, assisted by other southern iwi.
Other pā sites were Puramahoi, Taupō Point and Pungarau-Whiti.
Pākawau was an important fishing station for Ngāti Apa and was guarded by a pā.
Two Ngāti Apa pā were located at Pūponga, an important shark fishery.
Whanganui Inlet was a particularly significant site, containing two pā (Te Awaturoto and Taurangahioi). Important Ngāti Apa tīpuna who lived at Whanganui were Te Kōtuku, Te Whio, Paihora, Matiaha Tumaunga, Matimati, Tumanga, Meihana Kereopa and his mother Kerenapu and Wirihana Maui.
The renowned Ngāti Apa tipuna Te Kōtuku was killed at Te Awatūroto, and his korowai named Te Rarawa was taken.
The tipuna Te Whio was also killed at Whanganui Inlet. Tipuna Paihora was killed at Taurangahioi. Other Ngāti Apa chiefs who resided in the area were Matiaha Tumaunga, Aperahama Matimati, Heni Tumanga, Meihana Kereopa and his mother Kerenapu, and Wirihana Maui.
For centuries Ngāti Apa have been born and raised at Te Taitapu.
Ngāti Apa intermarried with the people they found in western Te Tauihu (Ngāti Tūmatakōkiri). Occupation areas were set up and maintained by Ngāti Apa around important mahinga kai areas of Te Taitapu, such as the estuarine areas of Paturau, Whanganui and along the coastline. Pahi (seasonal and temporary huts) were also set up in inland areas for hunting, gardening and food gathering.
Pā sites, kāinga, urupā and cultivation areas included Te Awatūroto and Taurangahīoi at Whanganui Inlet. The renowned Ngāti Apa tipuna Te Kōtuku was killed at Te Awaturoto, and his korowai named Te Rarawa was taken. The tipuna Te Whio was also killed at Whanganui Inlet. The tipuna Paihora was killed at Taurangahioi. Other Ngāti Apa chiefs who resided in the area were Matiaha Tumaunga, Aperahama Matimati, Heni Tumanga, Meihana Kereopa and his mother Kerenapu, and Wirihana Maui. Two pā (first occupied by Ngāti Tūmatakōkiri) were located at Pūponga Point.
This area was an important shark fishery and a source of quartzite used for the manufacture of tools. A major iron ore deposit at Parapara provided kōkōwai (red ochre) for local use and trade. Clay containing the necessary silicates was dried and ground, then mixed with fish or whale oil or a substance obtained from pitoko (tītoki) seeds to create ochre of high quality. Ochre was used as personal decoration and to decorate and protect waka and carvings.
Ngāti Apa have an association with Te Taitapu stretching back several hundred years. For centuries, Ngāti Apa have been born and raised at Te Taitapu. Our links with what is now known as the Heaphy Track are particularly strong, and are associated with tipuna Kehu.
Ngāti Apa intermarried with the people they found in western Te Tauihu (Ngāti Tūmatakōkiri). Occupation areas were set up and maintained by Ngāti Apa around important mahinga kai areas of Te Taitapu, such as the estuarine areas of Paturau, Whanganui and along the coastline. Pahi (seasonal and temporary huts) were also set up in inland areas for hunting, gardening and food gathering.
Pā sites, kāinga, urupā and cultivation areas included Te Awatūroto and Taurangahīoi at Whanganui Inlet. The renowned Ngāti Apa tipuna Te Kōtuku was killed at Te Awaturoto, and his korowai named Te Rarawa was taken. The tipuna Te Whio was also killed at Whanganui Inlet. The tipuna Paihora was killed at Taurangahioi. Other Ngāti Apa chiefs who resided in the area were Matiaha Tumaunga, Aperahama Matimati, Heni Tumanga, Meihana Kereopa and his mother Kerenapu, and Wirihana Maui. Two pā (first occupied by Ngāti Tūmatakōkiri) were located at Pūponga Point.
This area was an important shark fishery and a source of quartzite used for the manufacture of tools. A major iron ore deposit at Parapara provided kōkōwai (red ochre) for local use and trade. Clay containing the necessary silicates was dried and ground, then mixed with fish or whale oil or a substance obtained from pitoko (tītoki) seeds to create ochre of high quality. Ochre was used as personal decoration and to decorate and protect waka and carvings.
Ngāti Apa believe that the spirits of their deceased ancestors travel along the coastline and mountains of Te Taitapu to Te One Tahua (Farewell Spit) on their journey to Hawaiki.
Ngāti Apa have an association with Te Taitapu stretching back several hundred years. For centuries, Ngāti Apa have been born and raised at Te Taitapu. Our links with what is now known as the Heaphy Track are particularly strong, and are associated with tipuna Kehu.
Ngāti Apa intermarried with the people they found in western Te Tauihu (Ngāti Tūmatakōkiri). Occupation areas were set up and maintained by Ngāti Apa around important mahinga kai areas of Te Taitapu, such as the estuarine areas of Paturau, Whanganui and along the coastline. Pahi (seasonal and temporary huts) were also set up in inland areas for hunting, gardening and food gathering.
Pā sites, kāinga, urupā and cultivation areas included Te Awatūroto and Taurangahīoi at Whanganui Inlet. The renowned Ngāti Apa tipuna Te Kōtuku was killed at Te Awaturoto, and his korowai named Te Rarawa was taken. The tipuna Te Whio was also killed at Whanganui Inlet. Tipuna Paihora was killed at Taurangahioi. Other Ngāti Apa chiefs who resided in the area were Matiaha Tumaunga, Aperahama Matimati, Heni Tumanga, Meihana Kereopa and his mother Kerenapu, and Wirihana Maui. Two pā (first occupied by Ngāti Tūmatakōkiri) were located at Pūponga Point.
This area was an important shark fishery and a source of quartzite used for the manufacture of tools. A major iron ore deposit at Parapara provided kōkōwai (red ochre) for local use and trade. Clay containing the necessary silicates was dried and ground, then mixed with fish or whale oil or a substance obtained from pitoko (tītoki) seeds to create ochre of high quality. Ochre was used as personal decoration and to decorate and protect waka and carvings.
Ngāti Apa believe that the spirits of their deceased ancestors travel along the coastline and mountains of Te Taitapu to Te One Tahua (Farewell Spit) on their journey to Hawaiki.
Kaiteriteri lies at the centre of what was for several generations a large and intensive Ngāti Apa occupation and cultivation complex. This complex occupied a 10-kilometre stretch of coastline, including the current Kaiteriteri scenic reserve. It included up to eight pā, as well as associated kāinga, urupā, cultivations, mahinga kai areas and fishing stations.
Some of the more notable Ngāti Apa pā at Kaiteriteri were Kākā Island/Point, Puketāwai (located on Anawera Point just south of Kaiteriteri Beach on the headland separating Tapu Bay and Stephens Bay) and Mangatāwai. At Mangatāwai, Ngāti Apa tīpuna Te Rangihīroa and Koroneho Titi were captured after a battle with northern iwi. Komakorau, the son of Te Rato was killed by a northern taua at Puketāwai. Te Rato was one of the Ngāti Apa rangatira who met Captain Cook in Tōtaranui (Queen Charlotte Sound).
The cliffs at Ana-waka-ū contained burial caves, and a stream called Wai atau, running beside the cliffs, was a tauranga waka for Ngāti Apa. A Ngāti Apa urupā is located on the small islet at the northern end of the main Kaiteriteri beach.
Te Anamāhanga (The Twin Bays) was one of the two tentacles of Te Wheke-a-Muturangi, the great octopus killed by Kupe, the other being Te Anatohia (East Bay). It lies in the shadow of two significant maunga, Puhikererū (Mt Furneaux), named after a Kurahaupō tipuna, and Parororangi (Mt Stokes), named for a place in Hawaiki. Parororangi was (and is) an important weather indicator and both maunga were also used as navigation aids.
In the bay, Te Ope-a-Kupe was a turanga waka (landing place) used by generations of Ngāti Apa ki te Rā Tō and is the place where many important Ngāti Apa tīpuna first came ashore in Te Waipounamu. It was the residence of the notable Ngāti Apa tīpuna Tu Tonga, Hape, Kapa and Kaitangata.
According to tradition, Kupe landed here in his waka, Te Matahourua. Indentations on rocks were formed by Kupe’s footprints and he named the place Te Ope-a-Kupe (The Footprints of Kupe). Other Ngāti Apa migrations lead by tīpuna such as Te Kahawai, Te Āhuru and Kōtuku all used Te Ope-a-Kupe and resided in Te Anamāhanga.
Karaka trees at Te Anamāhanga are known to Ngāti Apa as Te Karaka o Kupe, because the famous navigator is believed to have introduced them.
The area was an important fishing area, providing access to kōura, pāua, karengo and kokapoko. It contains pā sites, cultivations, kāinga and urupā, wāhi tapu that are still important to Ngāti Apa ki te Rā Tō today.
During a visit here in 2016, a rōpū of Ngāti Apa ki te Rā Tō rangatahi were greeted by two kereru as they entered the bay. And as they made their way to Te Ope-a-Kupe, a shag flew down onto the rock, opening its wings as if to greet them. To commeorate this tohu, a new taiaha move was composed and named, Te Kaikau o te Kawau.
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He Tangata (People)
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