The responsibilities of a TiakiA guardian who safeguards the mauri (life principal) of all things pertaining to Papatuanuku (earth mother) and Ranginui (sky father)This means maintaining balanced environmental and cultural interests for all peoples. The ever increasing population growth in Aotearoa will place pressures on the landscape and infrastructure of Manuka. Land, sea, water and air.

In 1838 James Hamlin purchased the block of Matakawau, this was the second earliest land purchase made by Missionaries on the Awhitu Peninsula. Due to these missionary origins this area was previously known as the Mission block. The soils were poor and infertile, and farmers barely scratched a living off the land. Another name for the area during these early missionary times was the Starvation Block.

Gumdiggers inhabited the area around 1865 - 1930. During the Great Depression some of the area was broken into farming units where some lived in temporary tent houses and built timber baches.

The area was under Government possession until 1934 when the title was sold to Eliza Mary Jane Lodge. The land was reverted back to the Crown in the same year and then sold on. In 1949 - 1960 the land was subdivided, creating the settlement of Matakawau known today.

Matakawau boat ramp offers easy access to the Manukau Harbour.

MatakawauIn ancient times the Manukau Harbour shoreline could be a very dangerous place to live. It was important to identify the waka and the people in them as they plied the harbour. Keeping a sharp look out was being ever watchful, wary and prepared, like the cormorant, or shag, with its bright eyes. Hence the name Matakawau: the Mata (eyes) of the Kawau (cormorant)

Ngaati Te Ata-WaiohuaFrom Huakaiwaka, principal Ariki (chief) of Waiohua, who lived on Maunga-whau (Mt Eden) at Tamaki (Auckland), came Huatau who begat Te Ata I Rehia (female) who made union with Tapaue, a high-born chief of Waikato. Emerging from this political union, the descendants named themselves after their Ariki, Te Ata I Rehia of Waiohua, shortened to Ngatiteata, mana-whenua and ahi-kaa of Manuka. Today, her descendants reside at Manuka and around the shoreline of the Manukau harbour.

Manuka, the original name of the area between the Manukau Heads and the Waikato River, attracted many Hapu and Iwi who camped there because of its rich wetland, stream, forest and moana (sea) resources. Whether visiting, passing through or conquering, hapu and iwi developed a number of complex inter-tribal relationships right around the Manukau Harbour shoreline. The harbour was the food bowl for everyone.

Waka (canoes)The main method of communication from one place to another was by waka plying the harbour, which was part of the main highway for travelling hapu and tribes throughout Te Ika a Maui (the North Island.)

Te Pae o Kaiwaka (Waiuku Portage)An important route from the Waitemata harbour was via the Otahuhu portage (hauling track) into the Manukau harbour, across to Waiuku, then via the hauling track known as Te Pae o Kaiwaka to a place called Purapura, where waka were launched into the Awaroa River that wound its way to the Waikato River, hence providing access into the interior of the Island.

This well-used communication route was known by tribes throughout Aotearoa and became a major trading route for Maori bringing produce to early settlers: kumara, potatoes, wheat and various fruits (peaches, apples etc) that Maori grew, plus pigs, flax and wood. Only a remnant of the famous portage Te Pae o Kaiwaka remains today south of Waiuku.

PaoraeOther early travelling routes included the ara from the harbour beach areas to the west coast, then the main beach track known as Paorae to the Waikato River. This was a large area of sand dunes that stretched from the Manukau Heads to the Waikato River and out to sea in an extensive curve. This dune area was cultivated by tupuna who lived there and fished along its shoreline for various fish and seals. Sea levels rose and gradually eroded away Paorae, which used to protect the cliffs and coastline we see today.

Kawau (Shag or Cormorant)Native bird.88cm, 2.2 kg, black with a white patch on cheeks, facial skin is yellow which in breeding season becomes orange red. breeding adults also have a white thigh patch, a small black crest on the neck and filoplumes. The bill is grey, the eyes green and the feet black. Other common names:Black cormorant, great cormorant.

This pendant was found at mata-tuahu , a site west of Te Rua a Kaiwhare. The pendant is archaic (very old) and can be seen on display at the Auckland Museum. A special Taonga to Ngatiteata-Waiohua

Heme Te Manu, Ngatiteata chief, lived at Matakawau during the time of George Grey, Paora Te Katipa and other noted rangatira chiefs

Orca travel past Matakawau as far as Te toro hunting sting ray, Especially when females have young which they train. The males herd ray and school fish towards the females and young by slapping their tails on the surface. Sea gulls fly from one kill to the otherfor bits and pieces. Keep your distance when plying the Manukau.

Kaiwhare A TarataraThe tribal Taniwha of Ngatiteata on the Manukau harbour is called Kaiwhare. His Kainga (home) is at Taratara near the mouth of the Manukau heads, known today as the blow hole. Taratara identifies the place where he resides within our rohe hence; Kaiwhare a Taratara tribal guardian of Ngatiteata Iwi.Taratara is the ridge Pa above Tipitai which extends to and above Te Rua a Kaiwhare and was likened to the spine of a fish.

In ancient times Manuka and Tamaki have been attacked by many tribes throughout Aotearoa. It is little wonder then why Manuka had a very high density of defensive Pa built throughout Ngatiteata-Waiohua rohe (landscape boundaries), the remnants of many still seen on the landscape today.

Headlands and adjoining beaches like Matakawau were settled as Pa (defensive) or kainga (villages) which could also be defensive, as places to fish, collect shellfish and travel the waterways.

Their mara (gardens) were close by and an area at Matakawau called Kokoreka, was named after one of the many varieties of kumara Maori grew throughout the peninsula.

The principal fighting Pa are further inland along the coastal plateau linked by communication Ara (tracks) between harbour and western coastline. Some main roads were surveyed follow-

ing these ancient tracks. When danger loomed along the Manukau harbour shoreline, whanau (families)

moved into the hills Each principle Pa was protected by

smaller buffer Pa linked by a network of Ara or walking

tracks that were closely guarded. These Pa had

defensive ditches with palisading and were

hard to get into. However the introduction of firearms

to Aotearoa enabled the attackers to fire into the Pa on built stages and many Pa were deserted during these

conflicts. The Pa at Mauinaina (Panmure) was captured this way

with devastating results. It is worth noting that the

war taua of Hongi Hika beached their waka (canoes) at

Hauputangata just north of Matakawau.

Sharp eye of the cormorant

Pit-sawed timber bach

Temporary tent house Matakawau boat ramp ORCA Rocky inlet

Heme Te Manu Native Pohutakawa

Beach area north and south of the Matakawau boat ramp

The responsibilities of a TiakiA guardian who safeguards the mauri (life principal) of all things pertaining to Papatuanuku (earth mother) and Ranginui (sky father)This means maintaining balanced environmental and cultural interests for all peoples. The ever increasing population growth in Aotearoa will place pressures on the landscape and infrastructure of Manuka. Land, sea, water and air.

In 1838 James Hamlin purchased the block of Matakawau, this was the second earliest land purchase made by Missionaries on the Awhitu Peninsula. Due to these missionary origins this area was previously known as the Mission block. The soils were poor and infertile, and farmers barely scratched a living off the land. Another name for the area during these early missionary times was the Starvation Block.

Gumdiggers inhabited the area around 1865 - 1930. During the Great Depression some of the area was broken into farming units where some lived in temporary tent houses and built timber baches.

The area was under Government possession until 1934 when the title was sold to Eliza Mary Jane Lodge. The land was reverted back to the Crown in the same year and then sold on. In 1949 - 1960 the land was subdivided, creating the settlement of Matakawau known today.

Matakawau boat ramp offers easy access to the Manukau Harbour.

MatakawauIn ancient times the Manukau Harbour shoreline could be a very dangerous place to live. It was important to identify the waka and the people in them as they plied the harbour. Keeping a sharp look out was being ever watchful, wary and prepared, like the cormorant, or shag, with its bright eyes. Hence the name Matakawau: the Mata (eyes) of the Kawau (cormorant)

Ngaati Te Ata-WaiohuaFrom Huakaiwaka, principal Ariki (chief) of Waiohua, who lived on Maunga-whau (Mt Eden) at Tamaki (Auckland), came Huatau who begat Te Ata I Rehia (female) who made union with Tapaue, a high-born chief of Waikato. Emerging from this political union, the descendants named themselves after their Ariki, Te Ata I Rehia of Waiohua, shortened to Ngatiteata, mana-whenua and ahi-kaa of Manuka. Today, her descendants reside at Manuka and around the shoreline of the Manukau harbour.

Manuka, the original name of the area between the Manukau Heads and the Waikato River, attracted many Hapu and Iwi who camped there because of its rich wetland, stream, forest and moana (sea) resources. Whether visiting, passing through or conquering, hapu and iwi developed a number of complex inter-tribal relationships right around the Manukau Harbour shoreline. The harbour was the food bowl for everyone.

Waka (canoes)The main method of communication from one place to another was by waka plying the harbour, which was part of the main highway for travelling hapu and tribes throughout Te Ika a Maui (the North Island.)

Te Pae o Kaiwaka (Waiuku Portage)An important route from the Waitemata harbour was via the Otahuhu portage (hauling track) into the Manukau harbour, across to Waiuku, then via the hauling track known as Te Pae o Kaiwaka to a place called Purapura, where waka were launched into the Awaroa River that wound its way to the Waikato River, hence providing access into the interior of the Island.

This well-used communication route was known by tribes throughout Aotearoa and became a major trading route for Maori bringing produce to early settlers: kumara, potatoes, wheat and various fruits (peaches, apples etc) that Maori grew, plus pigs, flax and wood. Only a remnant of the famous portage Te Pae o Kaiwaka remains today south of Waiuku.

PaoraeOther early travelling routes included the ara from the harbour beach areas to the west coast, then the main beach track known as Paorae to the Waikato River. This was a large area of sand dunes that stretched from the Manukau Heads to the Waikato River and out to sea in an extensive curve. This dune area was cultivated by tupuna who lived there and fished along its shoreline for various fish and seals. Sea levels rose and gradually eroded away Paorae, which used to protect the cliffs and coastline we see today.

Kawau (Shag or Cormorant)Native bird.88cm, 2.2 kg, black with a white patch on cheeks, facial skin is yellow which in breeding season becomes orange red. breeding adults also have a white thigh patch, a small black crest on the neck and filoplumes. The bill is grey, the eyes green and the feet black. Other common names:Black cormorant, great cormorant.

This pendant was found at mata-tuahu , a site west of Te Rua a Kaiwhare. The pendant is archaic (very old) and can be seen on display at the Auckland Museum. A special Taonga to Ngatiteata-Waiohua

Heme Te Manu, Ngatiteata chief, lived at Matakawau during the time of George Grey, Paora Te Katipa and other noted rangatira chiefs

Orca travel past Matakawau as far as Te toro hunting sting ray, Especially when females have young which they train. The males herd ray and school fish towards the females and young by slapping their tails on the surface. Sea gulls fly from one kill to the otherfor bits and pieces. Keep your distance when plying the Manukau.

Kaiwhare A TarataraThe tribal Taniwha of Ngatiteata on the Manukau harbour is called Kaiwhare. His Kainga (home) is at Taratara near the mouth of the Manukau heads, known today as the blow hole. Taratara identifies the place where he resides within our rohe hence; Kaiwhare a Taratara tribal guardian of Ngatiteata Iwi.Taratara is the ridge Pa above Tipitai which extends to and above Te Rua a Kaiwhare and was likened to the spine of a fish.

In ancient times Manuka and Tamaki have been attacked by many tribes throughout Aotearoa. It is little wonder then why Manuka had a very high density of defensive Pa built throughout Ngatiteata-Waiohua rohe (landscape boundaries), the remnants of many still seen on the landscape today.

Headlands and adjoining beaches like Matakawau were settled as Pa (defensive) or kainga (villages) which could also be defensive, as places to fish, collect shellfish and travel the waterways.

Their mara (gardens) were close by and an area at Matakawau called Kokoreka, was named after one of the many varieties of kumara Maori grew throughout the peninsula.

The principal fighting Pa are further inland along the coastal plateau linked by communication Ara (tracks) between harbour and western coastline. Some main roads were surveyed follow-

ing these ancient tracks. When danger loomed along the Manukau harbour shoreline, whanau (families)

moved into the hills Each principle Pa was protected by

smaller buffer Pa linked by a network of Ara or walking

tracks that were closely guarded. These Pa had

defensive ditches with palisading and were

hard to get into. However the introduction of firearms

to Aotearoa enabled the attackers to fire into the Pa on built stages and many Pa were deserted during these

conflicts. The Pa at Mauinaina (Panmure) was captured this way

with devastating results. It is worth noting that the

war taua of Hongi Hika beached their waka (canoes) at

Hauputangata just north of Matakawau.

Sharp eye of the cormorant

Pit-sawed timber bach

Temporary tent house Matakawau boat ramp ORCA Rocky inlet

Heme Te Manu Native Pohutakawa

Beach area north and south of the Matakawau boat ramp

Design by: www.digitaleuan.com

Hamilton’s Gap

HE TIKANGA Ā TE RŌPŪ KAITIAKIKI TE TIAKI TE WAIRUA-TANGA,TE AHUREA MŌ ŌNA AKE WHENUAME NGĀ PUNA TAONGA.TĒNEI WHAKAATURANGA KI TEWHAKAMŌHIA IA KOUTOU TO TĀTOUWHAKAPAPA, WHENUA,WHAKAHAERE Ā MANA WHENUA

IT IS ESSENTIAL THAT WE, THE GUARDIANS, HAVE SPIRITUAL AND CULTURAL AUTHORITYOVER OUR TRADITIONAL LANDS, WATERS,AND RESOURCES.OUR HOPE IS TO GIVE YOU A GLIMPSEOF OUR HISTORY, REGION, CULTURAL RESOURCES,AND CARETAKER RESPONSIBILITIES

In 1863 James and Margaret Hamilton arrived in New Zealand from Scotland to farm nearby land, eventuating in another name for the area: Hamilton’s Gap.

Established in 1899, the Hamilton brothers cheese factory produced ‘Awitu’ brand cheese between 1900 - 1920, using the boiler from the old Flax Mill at Hamilton’s Gap.

The Flax Mill produced rope and twine and was a source of income for some early settlers. The Hamilton’s Gap Flax Mill was opened in 1906 and was operated by Mr Weir. The Mill employed a number of local men and the flax was sourced mostly from the sand hills then pulled up the beach by horses. Other Flax Mills were also in operation on the Awhitu Peninsula, opening and closing as demand dictated.

Today Waimatuku/Hamilton’s Gap is a popular destination for fishing, surfing and walking.

Ngaati Te Ata Rohe: the Awhitu PeninsulaThe Ngaati Te Ata rohe (tribal area) is surrounded by water: Te Manukatanga O Hoturoa (the Manukau Harbour) to the north and east, Te Moananui O Rehua (the Tasman Sea) to the west and Te Awa O Waikato (the Waikato River) to the south. The whole Awhitu Peninsula was once heavily populated and settled by our people. Harbour headlands and promontories were settled, some as waahi nohoanga (temporary fishing camps), highly valued for their access to the Manukau ‘foodbowl’... The coastal plateau was strategically used to establish defensive Pa Taua (fighting Pa) and Pa Whawhai (Buffer Pa), their remnants still evident today.

The coastal catchment means many things to Ngaati Te Ata. It is home to many of our kaitiaki and our taniwha. It is a significant spiritual power source. There has been more than a thousand years of Māori occupation and use in this region. It is pointless to view parts of this waahi taonga in isolation, as separate. They all interconnect and interrelate to form a bigger picture, a networked settlement of occupation and use. That is why it is crucial for us to re-establish these connections through heritage and environmental linkages.

The following whakatauki (saying) is known among our people as one of encouragement to descendants of Ngaati Te Ata that they may continue to rise to the greatest challenges for ever: “Ka whiti te ra ki tua o rehua ka ara a Kaiwhare i te rua” - “As long as the sun sets over the West Coast Ngaati Te Ata will rise from the depths of the Manukau”

Significance of Coastal AreasThese coastal areas are significant to Ngaati Te Ata both spiritually and as a source of food, weaving and carving materials. Coastal resources continue to provide sustenance and identity to coastal iwi. Sand dunes contain many important cultural sites including urupa (burial grounds) and middens - New Zealand’s early domestic rubbish dumps, together with remains of general living areas and stained sands from ovens. These sites provide a tangible reminder of our history and help us understand the past better.

Early VoyagersIn our oral history the first voyagers down the West Coast of the North Island called a large portion of this coastline Manuka-Manuka. This name now relates only to the area of land between the Waikato River entrance and the Manukau harbour entrance.

Kupe himself travelled through here. As Kupe journeyed north to the Hokianga he sailed up the west coast, visiting Mokau and Kawhia Harbours. He travelled up and explored the Waikato River, naming many places as he visited them, then north along the shoreline until he arrived at the entrance of what is now known as the Manukau harbour. Kupe spotted a cluster of rocks (sometimes now called Ninepin Rocks) on the northern side of the entrance and landed there to perform a purification rite to lift the tapu from the district. Striking a rock with his hoe (paddle) he named it “Te-Toka-Tapu-a-Kupe”, the sacred rock of Kupe, as a reminder of his visit.

PaoraeIn ancient times the landmass Paorae stretched for many miles seaward where the Manukau Heads now stands. The dunes of Paorae were still in existence in recent historic times, when the chief Kokako resided with his people and cultivated gardens there. Great kumara and taro plantations were planted and whare (homes) built to house the people who tended them. Paorae formed a blockade against the sea so only three salt-water streams wove their way past the Manukau Heads. During these times the majority of the Manukau Harbour was actually flat, sandy land covered mainly with kauri and other native trees.

Gradually the sea gained dominance over Paorae, eating away at the islands and soft soil behind the Manukau Heads. The land was reduced to a sand bar and the streams flooded until they joined together to form the Manukau Harbour. This harbour was the jewel in the crown of Tamaki Makarau (the Auckland region) with pure white sandy beaches and crystal clear waters that provided a bountiful supply of kaimoana and fish.

The name Waimatuku is Maori for “Water of the Bittern”. The name is linked with the swamps and lagoons that were once found in this area, similar to those now at Whatipu.

Cross section of the Awhitu Peninsula.(A) Miocene-Pliocene core(B) Awhitu Formation(C) Faults(D) Te Toro Formation(E) Oldest terrace(F) Modern dunes(G) Swamp debris

Geological map showing faults in the Manukau Peninsula and surrounding area.

The Shaping of the Awhitu PeninsulaOver the past two million years the Peninsula has been shaped by erosion, wind, ice, volcanism, earthquakes, sea level changes and sediment deposits, leaving behind the landscape visible today.

Evidence of the true age of the Peninsula may be seen in Miocene rocks around the Te Toro area, created during the Miocene-Pliocene Period (22,000,000 - 2,000,000 years ago) mainly through volcanic activity and sediment deposition. Pleistocene Basalt fields were created some 2,000,000 - 10,000 years ago and along with sand and seabed sediment, make up what is known as The Awhitu Formation. The Awhitu Formation constitutes the bulk of the Peninsula and is approximately 150m thick at Waimatuku.

In thin bands throughout the sandy layers of the peninsula are bands of volcanic ash and a three-meter thick Rhyolitic lava flow, erupting 1,000,000 years ago from Mangakino and flowing past Cape Kidnappers - the world’s most extensive lava flow. Ancient swamp remains are visible as dark spots in the sandy cliff layers.

Above:Te Weta Pa from the South side of

Waimatuku. Te Weta Pa is one of nine significant early Maori sites

still present within the area. Signs of habitation remain in the

terraces and defence structures scattered around the hillsides.

Above:Te Atia and Te Weta Pa formerly occupying the entire land mass pictured.

Above:Waimatuku / Hamilton’s Gap as seen from the top of West Coast Road.This panoramic view reveals the ridge line known as Rewaroa ridge Pa.

Kaiwhare a Taratara

Kaiwhare a Taratara is the name of our ancestral taniwha. Taratara means the spine of

a fish, indicating the ridge between Tipitai and Rua o Kaiwhare, or the Blow Hole. Kaiwhare a

Taratara is the spiritual protector of all tribes living around the Manukau harbour.

Kaiwhare a Taratara has been seen on numerous occasions, often taking the form

of a giant stingray, although he can manifest in many forms. He has a number of homes

within the Manukau Harbour and can often be seen circling the South Manukau Head

guarding the harbour’s entrance. One of his resting-places is at “Te Rua o Kaiwhare”

(known as The Blowhole) at Tipitai, Manukau Heads. Our people often comment that the

shifting of the channels in the harbour and at the bar are due to the swishing movements

of Kaiwhare a Taratara as he moves along these waterways.

Hamilton’s Gap

HE TIKANGA Ā TE RŌPŪ KAITIAKIKI TE TIAKI TE WAIRUA-TANGA,TE AHUREA MŌ ŌNA AKE WHENUAME NGĀ PUNA TAONGA.TĒNEI WHAKAATURANGA KI TEWHAKAMŌHIA IA KOUTOU TO TĀTOUWHAKAPAPA, WHENUA,WHAKAHAERE Ā MANA WHENUA

IT IS ESSENTIAL THAT WE, THE GUARDIANS, HAVE SPIRITUAL AND CULTURAL AUTHORITYOVER OUR TRADITIONAL LANDS, WATERS,AND RESOURCES.OUR HOPE IS TO GIVE YOU A GLIMPSEOF OUR HISTORY, REGION, CULTURAL RESOURCES,AND CARETAKER RESPONSIBILITIES

In 1863 James and Margaret Hamilton arrived in New Zealand from Scotland to farm nearby land, eventuating in another name for the area: Hamilton’s Gap.

Established in 1899, the Hamilton brothers cheese factory produced ‘Awitu’ brand cheese between 1900 - 1920, using the boiler from the old Flax Mill at Hamilton’s Gap.

The Flax Mill produced rope and twine and was a source of income for some early settlers. The Hamilton’s Gap Flax Mill was opened in 1906 and was operated by Mr Weir. The Mill employed a number of local men and the flax was sourced mostly from the sand hills then pulled up the beach by horses. Other Flax Mills were also in operation on the Awhitu Peninsula, opening and closing as demand dictated.

Today Waimatuku/Hamilton’s Gap is a popular destination for fishing, surfing and walking.

Ngaati Te Ata Rohe: the Awhitu PeninsulaThe Ngaati Te Ata rohe (tribal area) is surrounded by water: Te Manukatanga O Hoturoa (the Manukau Harbour) to the north and east, Te Moananui O Rehua (the Tasman Sea) to the west and Te Awa O Waikato (the Waikato River) to the south. The whole Awhitu Peninsula was once heavily populated and settled by our people. Harbour headlands and promontories were settled, some as waahi nohoanga (temporary fishing camps), highly valued for their access to the Manukau ‘foodbowl’... The coastal plateau was strategically used to establish defensive Pa Taua (fighting Pa) and Pa Whawhai (Buffer Pa), their remnants still evident today.

The coastal catchment means many things to Ngaati Te Ata. It is home to many of our kaitiaki and our taniwha. It is a significant spiritual power source. There has been more than a thousand years of Māori occupation and use in this region. It is pointless to view parts of this waahi taonga in isolation, as separate. They all interconnect and interrelate to form a bigger picture, a networked settlement of occupation and use. That is why it is crucial for us to re-establish these connections through heritage and environmental linkages.

The following whakatauki (saying) is known among our people as one of encouragement to descendants of Ngaati Te Ata that they may continue to rise to the greatest challenges for ever: “Ka whiti te ra ki tua o rehua ka ara a Kaiwhare i te rua” - “As long as the sun sets over the West Coast Ngaati Te Ata will rise from the depths of the Manukau”

Significance of Coastal AreasThese coastal areas are significant to Ngaati Te Ata both spiritually and as a source of food, weaving and carving materials. Coastal resources continue to provide sustenance and identity to coastal iwi. Sand dunes contain many important cultural sites including urupa (burial grounds) and middens - New Zealand’s early domestic rubbish dumps, together with remains of general living areas and stained sands from ovens. These sites provide a tangible reminder of our history and help us understand the past better.

Early VoyagersIn our oral history the first voyagers down the West Coast of the North Island called a large portion of this coastline Manuka-Manuka. This name now relates only to the area of land between the Waikato River entrance and the Manukau harbour entrance.

Kupe himself travelled through here. As Kupe journeyed north to the Hokianga he sailed up the west coast, visiting Mokau and Kawhia Harbours. He travelled up and explored the Waikato River, naming many places as he visited them, then north along the shoreline until he arrived at the entrance of what is now known as the Manukau harbour. Kupe spotted a cluster of rocks (sometimes now called Ninepin Rocks) on the northern side of the entrance and landed there to perform a purification rite to lift the tapu from the district. Striking a rock with his hoe (paddle) he named it “Te-Toka-Tapu-a-Kupe”, the sacred rock of Kupe, as a reminder of his visit.

PaoraeIn ancient times the landmass Paorae stretched for many miles seaward where the Manukau Heads now stands. The dunes of Paorae were still in existence in recent historic times, when the chief Kokako resided with his people and cultivated gardens there. Great kumara and taro plantations were planted and whare (homes) built to house the people who tended them. Paorae formed a blockade against the sea so only three salt-water streams wove their way past the Manukau Heads. During these times the majority of the Manukau Harbour was actually flat, sandy land covered mainly with kauri and other native trees.

Gradually the sea gained dominance over Paorae, eating away at the islands and soft soil behind the Manukau Heads. The land was reduced to a sand bar and the streams flooded until they joined together to form the Manukau Harbour. This harbour was the jewel in the crown of Tamaki Makarau (the Auckland region) with pure white sandy beaches and crystal clear waters that provided a bountiful supply of kaimoana and fish.

The name Waimatuku is Maori for “Water of the Bittern”. The name is linked with the swamps and lagoons that were once found in this area, similar to those now at Whatipu.

Cross section of the Awhitu Peninsula.(A) Miocene-Pliocene core(B) Awhitu Formation(C) Faults(D) Te Toro Formation(E) Oldest terrace(F) Modern dunes(G) Swamp debris

Geological map showing faults in the Manukau Peninsula and surrounding area.

The Shaping of the Awhitu PeninsulaOver the past two million years the Peninsula has been shaped by erosion, wind, ice, volcanism, earthquakes, sea level changes and sediment deposits, leaving behind the landscape visible today.

Evidence of the true age of the Peninsula may be seen in Miocene rocks around the Te Toro area, created during the Miocene-Pliocene Period (22,000,000 - 2,000,000 years ago) mainly through volcanic activity and sediment deposition. Pleistocene Basalt fields were created some 2,000,000 - 10,000 years ago and along with sand and seabed sediment, make up what is known as The Awhitu Formation. The Awhitu Formation constitutes the bulk of the Peninsula and is approximately 150m thick at Waimatuku.

In thin bands throughout the sandy layers of the peninsula are bands of volcanic ash and a three-meter thick Rhyolitic lava flow, erupting 1,000,000 years ago from Mangakino and flowing past Cape Kidnappers - the world’s most extensive lava flow. Ancient swamp remains are visible as dark spots in the sandy cliff layers.

Above:Te Weta Pa from the South side of

Waimatuku. Te Weta Pa is one of nine significant early Maori sites

still present within the area. Signs of habitation remain in the

terraces and defence structures scattered around the hillsides.

Above:Te Atia and Te Weta Pa formerly occupying the entire land mass pictured.

Above:Waimatuku / Hamilton’s Gap as seen from the top of West Coast Road.This panoramic view reveals the ridge line known as Rewaroa ridge Pa.

Kaiwhare a Taratara

Kaiwhare a Taratara is the name of our ancestral taniwha. Taratara means the spine of

a fish, indicating the ridge between Tipitai and Rua o Kaiwhare, or the Blow Hole. Kaiwhare a

Taratara is the spiritual protector of all tribes living around the Manukau harbour.

Kaiwhare a Taratara has been seen on numerous occasions, often taking the form

of a giant stingray, although he can manifest in many forms. He has a number of homes

within the Manukau Harbour and can often be seen circling the South Manukau Head

guarding the harbour’s entrance. One of his resting-places is at “Te Rua o Kaiwhare”

(known as The Blowhole) at Tipitai, Manukau Heads. Our people often comment that the

shifting of the channels in the harbour and at the bar are due to the swishing movements

of Kaiwhare a Taratara as he moves along these waterways.

Design by: www.digitaleuan.com