Te mana o te awa
The Waikato River is very important to Waikato-Tainui because the history of the people is interconnected with the river.
Awa and iwi
Lorraine Dixon talks about the relationship between the river (awa) and the people (iwi). She explains the spiritual aspect of the river and the importance of its connections with future generations. She also outlines some of the issues iwi have encountered when there are conflicting values between cultures.
For hundreds of years, the Waikato River has provided physical and spiritual sustenance for the people of Waikato-Tainui. The river was a means of transportation for waka and a source of food and resources. Technologies may have changed, but it still has this role today.
Rahui Papa
Rahui Papa describes the river as a taonga that has been handed down to be looked after for present and future generations. Rahui has a wealth of knowledge in Waikato-Tainui history, kawa and tikanga.
The iwi refers to ‘te mana o te awa’ – the spiritual authority, protective power and prestige of the river. It is seen as a tupuna (ancestor).
The river is seen as a living being that has supported the people of Waikato-Tainui. It is likened to the blood running through our bodies and is seen as being part of the bloodline of the people.
Waikato-Tainui have many pepeha or sayings that acknowledge the connection between the river and the people. One of these is “Waikato taniwha rau, he piko he taniwha” or “Waikato of a hundred chiefs, at every bend a chief”. Taniwha (a guardian) is used as a metaphor for a chief and recognises the many communities along the Waikato River. It acknowledges the connection between the river and the people.
Our tupuna awa is part of our life as our tupuna awa is the main blood vein of Waikato-Tainui, which encompasses all lakes, tributaries, puna and groundwater flows.
Submission on Te Ture Whaimana, the Vision and Strategy for the Waikato River, Kaitumutumu Marae, Huntly, 2009, cited in the Waikato River Independent Scoping Study, p.19
Until the 1860s, Waikato-Tainui possessed the river and the lands surrounding the river. In 1863, the Crown set in motion events that dispossessed Waikato-Tainui of the land and the river by 1865. Despite this, the iwi has maintained strong cultural ties to the river that continue today.
Wiremu Puke
Wiremu Puke likens the relationship to the river as a bond between a mother and child. The bond is strengthened as people realise how important the river is. Wiremu stresses that retention of river stories keeps connections to the river alive. Wiremu is a child of the late Hare Puke – a former chairperson of the Tainui Māori Trust Board.
Taroi Rawiri
Taroi Rawiri is a fisheries officer and was raised in Waikato, so he is very familiar with it and the issues around it. Taroi would like to see the river become and remain a sustainable resource through proper management. Taroi inherited much of his knowledge of mātauranga from his grandmother Iti Rangihinemutu Rawiri.
Waikato-Tainui maintains connection to the Waikato River by acknowledging relationships with taniwha, animals and habitats along the river. The health and wellbeing of the river is closely connected to the health of the people. Careful management of the river environment is needed to ensure the ecosystem is healthy and, as a result, the physical and spiritual wellbeing of the people is looked after.
Not only is there a responsibility to protect the river, but the river looks after the people. Physically, this takes the form of resources such as kai (food) – normally eels and fish – and textiles such as harakeke and kiekie. It also takes the form of activities such as swimming, hoe waka (paddling), the biennial tribal event Te Tira Hoe o Waikato and the annual Ngāruawāhia Regatta on the river.
Turanga Barclay-Kerr
Turanga Barclay-Kerr describes the importance of the river as a life source and encourages people to partake in the many activities that exist on the river. Turanga is the second eldest son of Hoturoa Kerr and has a wealth of knowledge in the practice of waka. Turanga is currently the kaihautū of Taheretikitiki – a position previously held by his father.
Karaitiana Ripaki-Tamatea
Karaitiana Ripaki-Tamatea describes the importance of the river. The River is an important resource – not only for kai but also for socialising. Activities such as waka ama can be used for getting the whānau together. Karaitiana is a university student living outside the Waikato region.
Spiritually, people seek nourishment and healing from the river as well. The river is used to heal physical ailments, baptise children and cleanse the spirit.
Linda Te Aho
Linda Te Aho describes the spiritual and healing properties of the river. Linda uses the river to destress from the pressures of a busy life and advocates participating in TriMāori and waka ama for everyday river experiences. Linda is a law lecturer at the University of Waikato and has a wealth of knowledge in Waikato-Tainui history, kawa and tikanga.
Hoturoa Kerr
Hoturoa Kerr shares stories about his personal connection to the river through his name, the significance of the river and childhood memories of bombing off the bridge and playing in the river. Hoturoa was raised in the Waikato region and has a wealth of knowledge, particularly in the practice of waka, Waikato-Tainui history, kawa and tikanga.
Hekeiterangi Broadhurst
Hekeiterangi Broadhurst describes the importance of the river as a source of healing to people who are sick or burdened. She describes her memories of how the river was different when she was young and how she is sad that the river environment has degraded.
Respect for te mana o te awa is central to the relationship between the iwi and the Waikato River. Waikato-Tainui treat the river with reverence, respect and love. The iwi has developed tikanga (customary protocols) that help to maintain the balance with the river and the environment. For the iwi, access to resources and engaging in water activities comes second to tikanga.
Rangitiaho Mahuta
Rangitiaho Mahuta outlines the need to practise traditions and activities along the river, such as whitebaiting, collecting harakeke, picking kiekie, collecting kaimoana, waka ama or rowing. Such activities cause you to live and experience the river. Without them you lose part of who you are. Rangi affiliates from Te Pūaha o Waikato to Rāhui Pōkeka.
Mamae Takerei
Mamae Takerei outlines the significance of the river to her identity. From it comes the life force and the sustainable livelihood of the people. She exhorts people to respect the river. Mamae connects to Te Pūaha o Waikato and is very knowledgeable of the local history and mātauranga of the River.
If the river is in an unhealthy state, then tikanga might say that activities that damage the river further will stop for a period of time. This would happen through rāhui (prohibition), for example, banning the collection of kai after there has been a drowning in the river.
Sir Robert Mahuta summarised the Waikato-Tainui view of the river best when he said:
Nō tātou te awa. Nō te awa tātou. E kore e taea te wehe te iwi o Waikato me te awa. He taonga tuku iho nā ngā tūpuna. E whakapono ana mātou ko tā mātou, he tiaki i taua tāonga mō ngā uri whakatupu.
We belong to the river and the river belongs to us. Waikato people and the river cannot be separated. It is a treasure that has been passed down by the ancestors. We believe that it is our responsibility to look after [the river] for future generations.
Sir Robert Te Kotahi Mahuta, 1975
Acknowledgements
This article was written by Jonathan Kilgour, Research and Projects Manager, Waikato-Tainui College for Research and Development.
Copyright: Waikato-Tainui Endowed Colleges Trust.
