When I spoke at the gathering, I talked first about the significance of Matariki.
I said that it had been fascinating to learn more about this cluster of stars, which has been given meaning since humankind first looked to the night sky and gave a narrative to what they saw.
The study of cultural astronomy tells us a lot about the history of people through the ages.
In Greek mythology this cluster of stars is Pleiades and represents the seven daughters of Atlas. Different cultures have incorporated this same cluster of stars into their world view, based on how they understood their world had been created.
It is not only in mātauranga Māori that Matiriki represents the start of the new year and the time to prepare for the season ahead after the winter has passed.
Creating a public holiday to celebrate Matariki unites us all as we gather together to honour those who have passed on, to give thanks for what we have, and to prepare for the future with all the promise a new year can bring.
Standing alongside Ōnuku Rūnanga at Takapūneke Reserve, a place that has significant cultural, social, spiritual and heritage values to Ngāi Tahu, represented all of these, as we recalled the tragic events of the past in the transformed landscape that offers so much for
our future.
Takapūneke was established by Ngāi Tahu chief, Tē Maiharanui, as an important trading post until 1830, when it was sacked by a war party led by Te Rauparaha, who arrived in the harbour concealed by arrangement with the Captain of the English brig Elizabeth. The massacre that ensued left a stain on the land that had far-reaching consequences.
It is a devastating part of our history; an act of treachery that precipitated a sequence of events that led to the signing of the Treaty of Waitangi 10 years later.
Despite the historic, cultural and spiritual significance of this important site, Takapūneke was not recognised by the Historic Places Trust as wāhi tapu until 2002. In the meantime, it has been used as a rubbish dump and is still used for the sewage treatment plant (which the Council will be moving) - imagine a dump or sewage treatment plant built on a graveyard.
This is what can happen when only one side of the story is represented at the table when decisions are made.
Our country is littered with such travesties and a quick scan of resource consent applications suggest that we still have a way to go.
We should know about breaches of Te Tiriti o Waitangi, how the Public Works Act has been used to take Māori land and how decision-makers have ignored the existence of wāhi tapu and mahinga kai when building dumps, wastewater treatment plants and providing for the discharge of treated wastewater and stormwater into our lakes, rivers, streams, harbours and estuaries.
The Christchurch Wastewater Treatment Plant is built on Ihutai Reserve restored to Ngāi Tahu by the Native Lands Court in 1868 and taken from them by the Christchurch Drainage Board under the Public Works Act in 1958. How many people know that?
This serves as a reminder of how vital it is that we embed our history, alongside traditional knowledge and values into our planning and decision-making processes.
We all benefit when we do.
As I said on Friday, anyone who is nervous about the word co-governance should think again. We have nothing to fear from bringing mātauranga Māori to the table – in fact, we have everything to gain.
The unveiling of Pou Tū te Raki o Te Maiharanui at Takapūneke was an important milestone as we jointly create a place that tells the story of our bicultural history as a nation.
A place of devastation and desecration has become a place to restore and renew one's spirit.
I am truly grateful that Ōnuku Rūnanga has partnered with the Council and the community on this journey to restore mana to the tūpuna whose lives ended in this place - Takapūneke - from where our shared journey as a nation began.
