Water is Essential to Life: Ko te Wai, Hei Oranga mo te Tangata. He Waiora

Ko te Wai, Hei Oranga mo te Tangata

He Waiora

Water is essential to life.

Te maru korero mo te marae o Ngakau Mahaki

Ko Owairaka te maunga

Ko Te Puna Wairora o Wairaka te awa

Ko Rangimatarau te papawhenua Orakaurehe

Ko Nga Waka tipuna ko Mahuhu ki te Rangi me Mataatua

Ko Ngakau Mahaki te tipuna whare

Ko Pukenga te wharekai

Ko Ngati Whatua te iwi

Ko nga hapu ko Te Kawerau a Maki, Te Waiohua, Te Taou me Ngati Poa Taniwha

Ko Te Whare Wananga ko Wairaka

(Mataatua Marae, 2010)

“Underlying the Maori thinking about natural resources is the concept of Maori – the life principle that resides in all things. A river is a treasure and it has its own life force. Therefore extraction of water or the introduction of waste into rivers is not just a matter of physical degradation or ecological compromise. It can be seen as an offence in the cultural sense. The river has values stretching beyond the immediate needs for clamouring users.” (Chesher, 2008)

The springs, streams and rivers are part of the identity and rangatiratanga of the iwi ie: Ko Hikurangi te Maunga, Ko Waiapu te Awa. Hikurangi is my mountain and Waiapu is my river, my sustenance.

According to Ngati Awa tradition while living in this area Wairaka passed water and because of the power of the water when she urinated it formed a spring which is known today as Te Waimimi o Wairaka, or Te Punawai o Wairaka, or Te Rerenga wai o Wairaka. (Mataatua Marae, 2010) There is another version by Introduction: The Land, (2013) states that when Wairaka became thirsty she demanded water and stamped her foot on the ground. Fresh water gushed out of the ground forming a spring, known as Te Waiunuroa o Wairaka.

History introduces us to Wairaka by her journey 950 years ago from Manuka Tutahi to Tamaki Makaurau. It is said that she came abroad the ancestral waka (canoe) Mataatua. (Mataatua Marae, 2010).

The spring situated at Mount Albert campus Unitec was “highly valued for drinking and for the rituals of thanks-giving and ceremonials. It was used to relieve sickness, healing, bathing, irrigation and also a place to provide food” such as watercress. (Introduction: The Land, 2013)

Fresh, unpolluted water supplies are still essential for all plants, animals and all human cultures to this day. Water was and is a major concern for the people of Auckland. Human damaged to springs, streams and rivers is a disaster for the wildlife of New Zealand. Plants, animals and even fish need to drink clean fresh water. Human activities in some way contaminated by rooftops to roadways every time it rains.

Wai Care, (2003) mentions “Pollutants, particularly those falling on hard surfaces wash into waterways, sometimes to be joined by sewage discharges. These waterways are used by people for boating, swimming, food gathering, transport and the home of aquatic life”.

How to stop pollution flowing into Te Puna o Wairaka. To begin, it is suggested that forming a monitoring group to take the challenge to stop assess the problem. Give the group a name and a logo to represent the group to make a reference to changing the effects of pollution in fresh waters within Aotearoa, New Zealand. Making a difference and giving water back its life.

I would call the group “WEL” (Water is Essential to Life). A logo would illustrate water pouring from a bucket out of a well. This can help by attracting people with the real desire to be involved and make a difference; to look after springs, streams and rivers.

The aim is to make everyone aware of the problem and increase the interest of the group to the power of water and the importance of water not only for today but the effects of polluted water to the future of mankind. The objective at hand of the group is to help maintain, monitor and observe water quality.

Water quality monitoring means examining the physical, chemical and biological characteristics of water. Proffitt (2010) examines “Physical characteristics of rivers can change rapidly. Chemical characteristics are the levels of nitrates, phosphates and salt in the water. The kind of plants and animals living in the water are a better long term index of the health of the water. Some creatures are easier to measure than others and are useful by logical indicators”. Brunette (2006) examines “the use, development, and protection of natural and physical resources in a way, or at a rate, which enables people and communities to provide for their social, economic, and cultural well-being and for their health and safety while sustaining the potential of natural and physical resources (excluding minerals) to meet the reasonably foreseeable needs of future generations.

If this proposal were put into action incorporating digital storytelling could include a video made using iMovie to raise awareness. The use of images of Te Puna o Wairaka, showing the fresh water. With the sounds of the flowing water down the spring quietly. Also spoken within the background of the video slide of images, a Karakia Whakanoa (a blessing prayer) *

Ka pā ki tua, Ka pā ki waho,

Ka pa ki te whare nei

He wānanga a Nuku

He wānanga a Rangi

Te Ihi, te ihi,

te ihi i runga

Te ihi i raro

Te ihi ki ngā koromatua

Ka ea ki runga

Ka ea ki ngā ruanuku

Kei ngā pukenga

Kei ngā wahine

Ka ora, ka ora

Ki tipua ora, ki tawhito

Ka puta ki te whei ao

Ki te ao marama

Hui e, Taiki e!!

Translation:

I embrace internally and externally

This house I encompass with the learnings of the earth and sky

Awe of the above and the below

The partnership of our existence.

Through wisdom of skill and paternity

Life of life

Gods of eternity

We come forth to this world of living.

It shows indigenous digital storytelling by voice over the images. The Karakai Whakanoa spoken over the images will tell the story of Te Puna o Wairaka by the blessing. During the end of the video, the use of showing negative images of the pollution within the spring, Te puna o Wairaka. I will be taking photos and recording of the water myself. Important also to attend “Gumboot Day” at Unitec, to take images and interviews of the attendees who are helping clean Te Puna o Wairaka. This will also help, hook people with a real desire to be involved, also entice the students and staff to be a part of the monitoring group to make a difference in giving what was given years ago and returning the favour. Also a song composed by Whareparoa Nepe based on the importance of water and then the history of Wairaka and her connection to us at Unitec, and the historical spring that she has left. That to complete the song that we can also change history of giving life back to the spring as for years the spring has given life to many. The song has not been translated into English as it changes the whole meaning.

Waiora

E te iwi, maranga mai ra

Ohomairangi, Ohomainuku

Aranga mai, Ohonga mai

I te ao turoa e

Nga wai, nga wai nga wai katoa

Hei waiora mo te iwi

He wairua no maimai

Rere ki uta, rere ki tai

Owairaka e

Te tuawahine e

Te ihorangi

No Ngati awa e

Tohua ai

Hokai nuku

Hokai rangi

Hokai o nga tapuwae e

Mahue mai

He puna ora

He wai ora

Hei manaaki I te iwi

Tukuna matou

Kia whaiorooro

Kia tau te mauri o

Te Puna o Owairaka e.

The anticipated audience for this proposal campaign will be full and part time Unitec students and Unitec Staff. I also would like to reach out to the Maori Communities and Iwi within New Zealand who have their involvement to Te Puna o Wairaka. The techniques I would use to persuade my audience is to use banners/posters/website/social media. Also arranging events on Unitec Campus.

To conclude I have come to the realisation that our springs, streams and rivers being polluted is not a myth it is a reality. The spring is not valued for its importance or history. When walking past Te Puna o Wairaka, seeing the pollution it becomes not important and you look at the spring as a waste of space of dirty water.

For years people have died from drowning in our waters and rivers, but without the clean waters of our spring you are more likely to die from drinking the water if changes are not implemented to make a real change.