E tahitahi, kia whitawhita kia kite atu te muramura
O te hātete, o te kāpura i tawhiti
I ruka, i raro, i roto, i waho
Kia kīia ai ka toe nei kā uri o Makō, o Irakehu ki te ao
He nui, he rahi, momona te ora e…
Ka hāhā te tuna ki te roto
Ka hāhā te reo ki te kāika
Ka hāhā te takata ki te whenua e…
(Charsima Rangipunga)
Rangatahi travelled from all over the South Island, as well as Hamilton and Otorohanga. Those from Dunedin and Invercargill met early in Dunedin and drove straight through to Wairewa. Most of the rangatahi met in Christchurch at Te Rūnanga o Ngāi Tahu, Show Place, departing at midday for Wairewa. We congregated outside the marae at Wairewa at 3pm to be welcomed on to the marae. It gave us an initial chance to meet and greet those young people we had not met previously either through events or through whānau.
There were some anxious young people, many of whom had not met each other before or recognised that everyone was feeling a little bit nervous, so they were talking in small groups. We were welcomed on to Wairewa Marae by Iaean, Te Aotahi and the Wairewa whānau. Kiringāua replied on behalf of the manuhiri. Following the pōwhiri and kai we moved in to whakawhanaungatanga led by our tuākana.
Mau Rākau
Each morning we started with a Māu Rākau and fitness session facilitated by Alex Solomon, Kiliona Tamati-Tupa’i, Taki Heke and supported by Waikahutia Tamati-Tupa’i. This was a physical session, but a good introduction to Māori weaponry for those who had not previously participated in that artform.
Te Ūkura
We headed to Te Ūkura, a patch of native forest, to get some shelter from the forecast wind and rain. Iaean led us into the bush and talked about the story of Tamatea Pōkaiwhenua, Ngātoroirangi and the fireballs that led to the naming of Te Ūkura.
Ōnawe
With the weather still holding, we headed to Ōnawe to look at the pā site there. At each point of interest Iaean told us part of the history of the pā, whether that was the system used to manage fish and pāua using rock walls in the seas by the cliffs or the palisade defence system. We climbed to the top of the pā site where Iaean told the story of the fall of Ōnawe to Te Rauparaha as part of the wider Te Rauparaha assault on Te Maiharanui, Tangata Hara and Kaiapoi.
Wairewa Recreation Centre
Kī-o-Rahi
After lunch the rain, which had been forecast for the whole day, came in. We had already split the rangatahi in to four groups Haonui, Tahumatā, Takaroa, and Tunaroa. Using those groups, we made four teams and played King of the Court - Kī-o-Rahi. We altered the rules to fit the space. In the end each team had at least one win. In the final game Haonui and Takaroa battled it out with Takaroa just edging out Haonui in the last seconds to win.
Mau Rākau - Ariki
Alex organised a game of four-way Ariki for the four teams. A bit like survivor, there some questionable strategies and even more questionable alliances that only broke down as soon as backs were turned. All in all, it was a heap of fun and a great way to spend a rainy afternoon.
Tangata Hara
A late break in the weather meant we could capitalise on the kōrero at Ōnawe as well as teach a little te reo. Each group translated their side of the Wairewa Tangata Hara memorial then created a skit to put the story together. This was a great way to retain the stories better.
Ngā Awaawa Tuna/Waikākahi Pā
We went down to Lake Wairewa to look at the awaawa tuna, the eel drains. Iaean talked about the lake and kai in pre-European days and what is being done currently for the health of their lake. Following this Iaean took us to Waikākahi Pā, an important pā, which, at one time was on the banks of the Waihora (Lake Ellesmere). The effects of farming and development on the lake and natural food sources is palpable, this gave our rangatahi a very real perspective of the effects of colonisation on their natural environment.
Te Kaio
Te Tūahu
The weather lifted a little but it was still cold, the wind still coming in from the South-West. In their four groups the rangatahi were challenged to build an tūahu (altar) and explain who the tūahu was for. They were judged, and the winning team won a prize.
Pō Whakangahau
The rangatahi put together a skit based on the story of Te Ūkura. An oral tradition that tells of Tamatea Pōkaiwhenua and his people’s southern expedition resulting in the Takitimu floundering in the Murihiku area. As they returned to their home in the North Island Tamatea and his people travelled up the East Coast of the South Island arriving at Rāpaki. Overcome by the cold, Tamatea summoned fire to warm his people from Ngātoroirangi through karakia. Ngātorirangi sent fire in the form of two fireballs one from Ruapehu and the other from Ngauruhoe. On their journey south the fireballs merged into one fireball.
Upon reaching Te Irika o Kahukura also known as Kā Kōhatu Whakarakaraka a Tamatea-Pokaiwhenua, the fireball broke back into two fireballs. The first fireball continued down the slope carving out Te Whakatakaka-o-te-karehu-o-te-ahi-Tamatea and Whakaraupō (known today as Lyttelton Harbour). The second fireball continued eastward landing at Te Ūkura and carved out Whakaroa (known today as Akaroa Harbour). The fire having warmed Tamatea and his people, remains today in the form of thermal spots around the Lyttleton Harbour and are known for their therapeutic and mahinga kai values.
Whakapapa
We organised for Jaleesa Panirau from the TRoNT Whakapapa Unit to come and give a presentation on the work that they do. They also prepared whakapapa packs for each of the rangatahi that showed their 1848 ancestor in the form of a family tree that shows each of their connections to hapū and rūnanga.
Mihi Whakamutunga
In order for our travellers heading back to the North Island and the Dunedin and Invercargillites to get on the road early we had our Poroporoākī at 10am. Tahuora spoke on behalf of the Manuhiri and Iaean replied on behalf of the haukāinga.
Whakakapinga
Over the four days of the wānanga there were many different ways in which each of the bullet points below was achieved, whether it was through meeting someone new who ended up being a whanaunga, a better understanding of how a papatipu marae supports its hapū or out on the whenua walking in the footsteps of the ancestors and learning their stories.
• Ngāi Tahu rangatahi connect to and experience the Ngāi Tahu takiwā
• Improved connection to self as Ngāi Tahu
• Improved connection to and understanding of Ngāi Tahu pūrākau pertaining to the theme (underlying kaupapa) of your Wānanga/Hīkoi
• Improved connection and engagement with Papatipu Rūnanga/Marae
• Improved connection to and understanding of Ngāi Tahutanga
•Develop relationships based on manaakitanga, wairuatanga, kotahitanga, rangatiratanga and whakawhanaungatanga
Comments