Master carver Delani Brown says the carved pou are an acknowledgement to Te Ao Tūroa (the enduring world), Ngā Kaitiaki (the spiritual guardians that are caretakers over the land, lake and ocean), the ancient peoples of the land, and the many hapū including all living people.
“The four carved pou bordering the ātea represent Ngā Hau e Wha (the four winds, directions, elements and seasons). They stand as guardians acknowledging all peoples from all cultures to the ātea, to the area called Tapuaeharuru, ‘The Place of Echoing Footsteps’.”
The large central pou is carved from ancient totara sourced from the Waipohutu forest at the base of both Tītīraupenga and Pureora mountains.
“Embedded within this pou are numerous representations,” he says. “Facing the lake at the top can be seen Hine-Parawhenuamea, the ancestress who represents water that springs from the earth, featured below her is a hokioi (native eagle) perched upon a vine representing the lasting relationship that tangata whenua have with heaven and earth, and all things beyond and in between.
“At the base facing the lake is a five-meter figure with the body of a fish representing Horomatangi, a guardian of Lake Taupō, who can appear in different forms, including as a native eel, a shimmer on the water, a dolphin, a flash of light or a current.”
“In reference to where we come from, on the northside of the pou facing the town is the father and mother of Hine-Parawhenuamea. Tane the father is placed at the top and the mother Hine-Tuparimaunga who represents mountains and cliffs can be seen below. Many water and sea guardians are carved on the pou, including a turtle and octopus, acknowledging that all water that flows from our region via the Waikato River is our koha (gift) to Te Moananui-a-Kiwa the original name of what foreign explorers called the Pacific Ocean.”
Mr Brown says the larger central pou - Pou Aio-nuku Aio-rangi - was given its name by local kaumatua. It references aio-nuku (absolute calm or peace over all below) and aio-rangi (absolute calm or peace in all above).
“Together the name refers to the equilibrium that exists within the heavens, the earth and all things in between. Every pou that’s carved acknowledges the tree of life which all people come from. Wananga and understanding about the pou will continue through generations, connecting us to the generations gone as Ngā whetu marama o Matariki does from the heavens to the earth and from the earth to the heavens until we join them as stars.”
