Ngai Tahu Settlement

ATTACHMENT 12.132

TOPUNI FOR AORAKI/MOUNT COOK

(Clause 12.5)

1

Description of Area

The area over which the Topuni is to be created is the area known as Aoraki /
Mount Cook located in Ka Tiritiri o te Moana, as shown on Allocation Plan MS 1
(SO Plan 19831).

2

Preamble

Pursuant to section [ ] of the Settlement Legislation (clause 12.5.3 of the
Deed of Settlement), the Crown acknowledges Te Runanga's statement of Ngai
Tahu's cultural, spiritual, historic and/or traditional values relating to
Aoraki as set out below.

3

Te Runanga's Statement of Ngai Tahu Values Relating to Area

3.1: In the beginning there was no Te Wai Pounamu or Aotearoa. The waters of Kiwa
rolled over the place now occupied by the South Island, the North Island and
Stewart Island. No sign of land existed.
3.2: Before Raki (the Sky Father) wedded Papa-tua-nuku (the Earth Mother), each
of them already had children by other unions. After the marriage, some of the
Sky Children came down to greet their father's new wife and some even married
Earth Daughters.
3.3: Among the celestial visitors were four sons of Raki who were named Ao-raki
(Cloud in the Sky), Raki-roa (Long Raki), Raki-rua (Raki the Second), and
Raraki-roa (Long Unbroken Line). They came down in a canoe which was known as Te
Waka-o-Aoraki. They cruised around Papa-tua-nuku who lay as one body in a huge
continent known as Hawaiiki.
3.4: Then, keen to explore, the voyagers set out to sea, but no matter how far
they travelled, they could not find land. They decided to return to their
celestial home but the karakia (incantation) which should have lifted the waka
(canoe) back to the heavens failed and their craft ran aground on a hidden reef,
turning to stone and earth in the process.
3.5: The waka listed and settled with the west side much higher out of the water
than the east. Thus the whole waka formed the South Island, hence the name: Te
Waka-o-Aoraki. Aoraki and his brothers clambered on to the high side and were
turned to stone. They are still there today. Aoraki is the mountain known to
Pakeha as Mount Cook, and his brothers are the next highest peaks near him. The
form of the island as it now is owes much to the subsequent deeds of
Tuterakiwhanoa, who took on the job of shaping the land to make it fit for human
habitation.
3.6: For Ngai Tahu, traditions such as this represent the links between the
cosmological world of the Gods and present generations, these histories
reinforce tribal identity and continuity between generations, and document the
events which shaped the environment of Te Wai Pounamu and Ngai Tahu as an iwi.
3.7: The meltwaters that flow from Aoraki are sacred. On special occasions of
cultural moment, the blessings of Aoraki are sought through taking of small
amounts of its 'special' waters, back to other parts of the island for use in
ceremonial occasions.
3.8: The mauri of Aoraki represents the essence that binds the physical and
spiritual elements of all things together, generating and upholding all life.
All elements of the natural environment possess a life force, and all forms of
life are related. Mauri is a critical element of the spiritual relationship of
Ngai Tahu Whanui with the mountain.
3.9: The saying 'he kapua kei runga i Aoraki, whakarewa whakarewa' ('the cloud
that floats aloft Aoraki, for ever fly, stay aloft') refers to the cloud that
often surrounds Aoraki. Aoraki does not always 'come out' for visitors to see,
just as that a great chief is not always giving audience, or on 'show'. It is
for Aoraki to choose when to emerge from his cloak of mist, a power and
influence that is beyond mortals, symbolising the mana of Aoraki.
3.10: To Ngai Tahu, Aoraki represents the most sacred of ancestors, from whom Ngai
Tahu descend and who provides the iwi with its sense of communal identity,
solidarity and purpose. It follows that the ancestor embodied in the mountain
remains the physical manifestation of Aoraki, the link between the supernatural
and the natural world. The tapu associated with Aoraki is a significant
dimension of the tribal value, and is the source of the power over life and
death which the mountain possesses.

4

Specific Principles Relating to Area

The following specific principles are directed at the Minister of
Conservation avoiding harm to, or the diminishing of, the Ngai Tahu Values
related to the Topuni:

(a): Encouragement of respect for Ngai Tahu's association with Aoraki;
(b): Accurate portrayal of Ngai Tahu's association with Aoraki; and
(c): Recognition of Ngai Tahu's relationship with wahi tapu, including
archaeological sites.

5

Actions to be undertaken by Director-General

Pursuant to clause 12.5.10 of the Deed of Settlement, the Director-General
has determined that the following actions will be taken by the Department of
Conservation in relation to the specific principles:

(a)

Encouragement of respect of Ngai Tahu's association with Aoraki

Staff, conservation board members, concessionaires and the public will be
provided with information about the Ngai Tahu values and the existence of the
Topuni over Aoraki;

Educational material will be made available to climbers and all climbing
guides explaining that to Ngai Tahu standing on the very top of the mountain
denigrates its tapu status;

A review of conditions to be applied generally to new concessions will be
undertaken;

The removal of all rubbish and wastes from Aoraki will be encouraged;

The Department will ensure, as far as reasonably practicable, that it
disposes of waste, particularly human waste, in a way that minimises risk of
contamination of waterways; and

Te Runanga will be consulted about the siting and design of new huts or other
buildings, and particular regard will be had to their views.

(b)

Accurate portrayal of Ngai Tahu's association with Aoraki

The Department will ensure, as far as reasonably practicable, that Ngai
Tahu's association with Aoraki is accurately portrayed in all of its new public
information and interpretative material; and

The Department will consult with Te Runanga in provision of its new public
information or interpretative material, and as far as reasonably practicable
will only use Ngai Tahu's cultural material with the consent of Te Runanga.

(c)

Recognition of Ngai Tahu's relationship with wahi tapu, including
archaeological sites

Significant earthworks and disturbances of soil and/or vegetation will be
avoided wherever possible; and

Where significant earthworks and disturbances of soil and/or vegetation
cannot be avoided, Te Runanga will be consulted and particular regard will be
had to its relevant policies, including those relating to Koiwi Tangata
(unidentified human remains) and Archaeological and Rock Art Sites.

ATTACHMENT 12.133

TOPUNI FOR TITITEA (MOUNT ASPIRING)

(Clause 12.5)

1

Description of Area

The area over which the Topuni is to be created is the area known as Tititea
(Mount Aspiring) located in Mount Aspiring National Park, as shown on Allocation
Plan MS 2 (SO Plan24665).

2

Preamble

3

Te Runanga's Statement of Ngai Tahu Values Relating to Area

As with all principal maunga (mountains), Tititea is imbued with the
spiritual elements of Raki and Papa, in tradition and practice regarded as an
important link to the primeval parents. Tititea is a prominent and majestic
peak, clearly visible from a number of vantage points in the south, and its role
in Ngai Tahu's creation stories gives rise to its tapu status. From the heights
above Te Ana-au (Lake Te Anau), it is a particularly impressive sight when the
sun is setting.

The most common Ngai Tahu name for the mountain known to Pakeha as Mount
Aspiring is Tititea, referring to the mountain's white peak. It is not unusual,
however, for places and physical features to have more than one name, reflecting
the traditions of the successive iwi who peopled the land. Other names for the
mountain include 'Makahi Ta Rakiwhanoa' (referring to a wedge belonging to Tu Te
Rakiwhanoa) and 'Otapahu', which may refer to a type of dogskin cloak.

The Bonar Glacier is known as Hukairoroa Ta Parekiore (which refers to the
long, hard glacial ice and crevasses formed by Parekiore). Parekiore was a giant
who used to stalk up and down the South and North Islands taking titi
(muttonbirds) northwards and returning with kumara. The lakes represent his
footprints and the frozen splashes from his footsteps in the south were
transformed into glaciers.

For Ngai Tahu, traditions such as this represent the links between the
cosmological world of the Gods and present generations, these histories
reinforce tribal identity and solidarity, and continuity between generations,
and document the events which shaped the environment of Te Wai Pounamu and Ngai
Tahu as an iwi.

The area was an integral part of a network of trails which were used in order
to ensure the safest journey and incorporated locations along the way that were
identified for activities including camping overnight and gathering kai.
Knowledge of these trails continues to be held by whanau and hapu and is
regarded as taonga. The traditional mobile lifestyle of the people led to their
dependence on the resources of the land.

The mauri of Tititea represents the essence that binds the physical and
spiritual elements of all things together, generating and upholding all life.
All elements of the natural environment possess a life force, and all forms of
life are related. Mauri is a critical element of the spiritual relationship of
Ngai Tahu Whanui with the area.

4

Specific Principles Relating to Area

The following specific principles are directed at the Minister of
Conservation avoiding harm to, or the diminishing of, the Ngai Tahu Values
related to the Topuni:

(a): Encouragement of respect for Ngai Tahu's association with Tititea;
(b): Accurate portrayal of Ngai Tahu's association with Tititea; and
(c): Recognition of Ngai Tahu's relationship with wahi tapu and wahi taonga,
including archaeological sites.

5

Actions by the Director-General of Conservation in relation to the
Specific Principles

(a)

Encouragement of respect for Ngai Tahu's association with Tititea

(i): Staff, conservation board members, concessionaires and the public will be
provided with information about the Ngai Tahu values and the existence of the
Topuni over Tititea;
(ii): Educational material will be made available to climbers and all climbing
guides explaining that, to Ngai Tahu, standing on the very top of the mountain
denigrates its tapu status;
(iii): A review of conditions to be applied generally to new concessions will be
undertaken;
(iv): The removal of all rubbish and wastes from Tititea will be encouraged;
(v): The Department will ensure, as far as reasonably practicable, that it
disposes of waste, particularly human waste, in a way that minimises that
minimises the risk of contamination of waterways; and
(vi): Te Runanga will be consulted about the siting and design of new huts or
other buildings, and particular regard had to its views.

(b)

Accurate portrayal of Ngai Tahu's association with Tititea

The Department will ensure, as far as reasonably practicable that Ngai Tahu's
association with Tititea is accurately portrayed in all of its new public
information and interpretative material; and

The Department will consult with Te Runanga in the provision of its new
public information or interpretative material, and as far as reasoanbly
practicable will only use Ngai Tahu cultural information with the consent of Te
Runanga.

(c)

Recognition of Ngai Tahu's relationship with wahi tapu and wahi taonga,
including archaeological sites

Significant earthworks and disturbances of soil and/or vegetation will be
avoided wherever possible; and

Where significant earthworks and disturbances of soil and/or vegetation
cannot be avoided, Te Runanga will be consulted and have particular regard will
be had to its relevant policies, including those relating to Koiwi Tangata
(unidentified human remains) and Archaeological and Rock Art Sites.

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