Leith Place Soffit Installation Begins Monday 5 September
The installation of the Leith Place soffit is set to begin on Monday 5 September. The 112 square-meter project was included as a walkway design as part of the Leith Place upgrade.
The design of the soffit was supported and guided by three local expert historian leaders, Raukawa Kaumātua Koro Hori Deane, Raukawa Historian Nigel Te Hiko and Reverend Timote Turu, who have since passed. They signalled very early on in the initial design, that this artwork was about sharing the voyages of their own people to Aotearoa and the South Waikato District, as well as the collective vision they have for the future.
Maria Te Kanawa, Tumu Whakarae of Raukawa Charitable Trust said Raukawa was honoured to be involved in this community project. “The collaborative approach ensured that all participants were able to share their whakaaro and moemoea for this project. Right from the start, Raukawa Kaumātua Koro Hori Deane and Raukawa Historian Nigel Te Hiko, felt it was a perfect opportunity to tell a shared story about the significance of the moana, awa and tides which brought all people, all ethnicities to Aotearoa.” Sadly, both Koro Hori and Nigel did not get to see their whakaaro be realised in the final designs, but we thank them for their insightful guidance throughout this project.”
Akarere Henry, Chief Executive of the South Waikato Pacific Islands Community Services Trust (SWIPC) advised “We were humbled to be involved in this community initiative, and the poignancy that its final narrative and design was one of the last contributions that our late Reverend Timote Turu guided our journey in succinctly capturing the essence of the Pacific peoples of this community.
“In keeping with the significant themes of unity with the land, water, winds and sky, it demonstrated our connectedness as a people of the respect and caring that nature provides. The symbolism of the coconut invokes visuals of stamina, sustenance and shelter, the core elements that best depict the migration of the Pacific to this community,” continued Akarere. “The challenge is to sustain the relationships by ensuring that we are inclusive, and accepting of diversity, responsive and open to opportunities. Yet we celebrate those things that are universal. Thank you, Papa Timote Turu, for your vision and passion to tell our story.”
Artist Delani Brown agreed and ensured to factor all aspects of the ideas into the design of the soffit.*
The artwork will be installed over the course of three days, beginning Monday. The toilets will still be open to the public, but please be mindful or cordoned off areas.
ENDS Words: 460
*The below information is further knowledge of the soffit design from Artist Delani Brown.” The design acknowledges the path, methods and elements which was used to guide, support and deliver people to Aotearoa, being Ngā Whetū (the stars), their whakapapa (relationships with the elements, connection to Rangi (all above, stars, heavens) and Papa (all below, the earth itself). The four main figures that can be seen represent four spiritual bodies of water that were instrumental to our people’s journey, arrival and sustained life within Te Moananui a Kiwa (the great ocean of Kiwa) also referred as the Pacific Ocean or the Polynesian triangle (the 3 points being Haiwaii, Rapanui and Aotearoa. The key here is that all people that reside within are related.
At the right end of design is the prominent figure of Tangaroa (Atua of the sea) as a water guardian, In the left top corner is Hine Marama (the moon maiden) whom has a special relationship and union with Tangaroa. For her pull affects the ebb and flow of Tangaroa. A Putatara (conch shell) can be seen by the left ear of Tangaroa while at the lower body of Tangaroa a coconut seed with a heart as its centre is presented. From the fishtail of Tangaroa flows a tauihu (canoe prow) which represents Te Waka a Maui (the South Island). From the tau ihu moving left is Hine Moana (the ocean maiden) of Te Moananui a Kiwa.
Tiare can be seen as a part of the plume above her head. From Hine Moana are 2 Mako (sharks) that acknowledges spiritual guardianship, the rite of passage which acknowledges all people’s migration and journey throughout Te Moananui a Kiwa.
Below the Mako is a representation of Kiwa who is recognized as a spiritual guardian of these waterways, at the bottom left corner of Kiwa is a coconut palm. A narrative of Tangata Whenua from Aotearoa tells of Kiwa having 2 unions or wives. One being Hine Moana (the maiden of the sea) and another being Hine Parawhenuamea (the personification of water that springs from the land/earth). This land and earth that our peoples have settled on and called home is called Te Ika a Maui (the great fish of Maui) being the north island. It is depicted here through the Whai (stingray) whose tail can be seen entangled with Hine Parawhenuamea who provides us with a fresh water source from the land. In the left corner of this sketch can be seen the Moko (facial scarification) of Tamanui o te Ra (the son/sun).
The movement seen in this design is called Takarangi (it represents the unfolding universe) the milky way, the stars and in this situation the currents within the sea that blessed us upon our journey and continues to remind us of where we have come from, how we come and why? so we can know how to advance as whānau into the future.”
When our people wanted to journey, they looked up and Rangi provided the map and direction with the blessing. On another level our ancestors had attained perfection and unity with the land, the water and the winds through their respect, caring and connection for nature and all that nature provides.”
