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Awa (House System)

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Whare Groups

Te Paepae o Aotea students are placed in one of our four whare (house) groups, named after four of the Awa (rivers) in South Taranaki connecting us with Maunga Taranaki, land and sea. Our four Awa compete against each other in inter-Awa competition in all aspects of school life – academic, sports, art and culture.

Each Awa has students from the junior and senior school and a buddy system in place.
Our four Awa are: Pātea – the place where Aotea waka docked, Tangahoe – the place in which the hoe o Aotea waka rests, Waingongoro – the resting place of Turi, where he snored and Kaūpokonui – where the shape of a head rose within the cliff face. Students explore the significance of their Awa during their time at Te Paepae o Aotea.

With each whare comes significant korero that has been shared with us to uphold the mana of these names. Along with the kōrero, we also have colours which hold their own significance to each awa. We are very fortunate to have been blessed with these names for our Whare.

Kaūpokonui

Kaupokonui; The big head of Turi. Turi and his Aotea waka entourage stopped at the mouth of this awa on their cross country hikoi from Kawhia/Aotea harbour 800 years ago.

To signify his claim to the land he formally lay the ceremonial cloak of Rongorongo (his wife and high-ranking Ariki Tapairu) called Hunakiko. This was laid on a special altar (Tuahu) called Maraekura, they carried on southwards until meeting the Pātea Awa where they successfully settled.

This awa mouth is also the residence site of the friendly tupua (taniwha) Aramanga who is kaitiaki of the Moana, Awa in that region, who also extends his protection to the people and inhabitants of that rohe.

Pingao (The colour yellow/gold) as per the native grass species endemic to Otamare on the western sand dunes at the mouth of the Kaupokonui, used extensively in garments (rain wear hieke) and tukutuku weaving panels in formal traditional Wharenui (ie within Te Ngakaunui Wharenui at Okaiawa).

Pātea

The lifeblood of Turi’s final settlement. After journeying southward from Kawhia and pausing at Kaupokonui to lay the sacred cloak Hunakiko upon Maraekura, Turi and the Aotea waka entourage arrived at the mouth of the Pātea Awa. Here, the whenua welcomed them, and they established their final settlement—marking the beginning of enduring whakapapa ties to the region.

The Pātea Awa is more than a river; it is a living ancestor, a source of sustenance, and a spiritual pathway. Its waters are guarded by Rongomai, a revered tupua (taniwha) who resides within its depths. As kaitiaki of the awa and surrounding rohe, Rongomai ensures the wellbeing of the people, the land, and the moana.

The golden hues of pingao, flourishing along the western dunes near the river mouth, echo the mana of the land. These native grasses, harvested respectfully, are woven into hieke (rain cloaks) and tukutuku panels, adorning sacred spaces such as Te Pā o Turi and other wharenui throughout the region—each strand a thread of history, each pattern a story of arrival, protection, and belonging.

Tangahoe

Ngati Ruanui history tells us the people of the Kahui Maunga inhabited the South Taranaki area before the Aotea Waka arrived.

One of their turangawaewae is now known as the Tangahoe River and valley. Ueroa (Charlie) Ngarewa, (of Tangahoe and Ngati Hine) said the name Tangahoe was given to the river when the steering oar was lost from a large deep-sea waka as it turned. The comment was made ” If there were two steering oars like that of the waka of Turi, then the flight to its resting place would remain true.” Turi was the Ariki (highest rangatira or chief) of the Aotea Waka. Tangahoe was the name given to the steering oars of Turi”

The Tangahoe River is a major supplier of food and water to South Taranaki, both prior to and since the arrival of the Aotea Waka. The valley was very good land, because mild temperatures caused strong growth of vegetation. Birds such as kereru, pukeko, tiwaiwaka, kahu, kakapo, kiwi, korimako, miromiro, and pipiwharauroa lived in the berry-filled trees, like the koromiko, kohia, hinau, piripiri, mamaku, and rewarewa at the side of the eel and koura (freshwater crayfish) filled creeks. Fish, such as the piharau, kokopu, tunaheke, patiki, and shellfish, were abundant in the waters and on the reefs at the mouth of the river.

Tragedies of the sea are also linked to the Tangahoe reef. Ngati Ruanui oral history records the sinking off Tangahoe of a Chinese trade ship that had just been loaded with a cargo of flax. When the bodies were recovered and brought to shore, none of them had any eyes. The people of Ngati Hine believe that they did something wrong and in turn were punished by the Ngati Ruanui taniwha named Toi, kaitiaki (guardian) of the fishing reefs and grounds, who is renowned to this day to eat the eyes of his victims.

The Tangahoe river is of great importance to our school and our Tangahoe Whanau because of its physical, spiritual, and social significance to the past, present, and future.

Waingongoro

Waingongoro; The awa Turi slept beside and snored (Ngongoro), a great food source of Tuna, tunaheke, piharau, inanga, kahawai, mataitai, access to the Moana, birdlife (Moa, kereru,etc), a place of mana, prestige for the many hapu and peoples along its length from Maunga to Moana. A realm of many tupua (taniwha) of which one of the more famous is Toi the fierce kaitiaki from Waingongoro to deep south into Ngati Ruanui along the Moana.

Kahukura (The colour Red) to signify the regal colour of Rangatira, who wore red raukura as a mark of rank, red ochre adorning the body and traditional whakairo carvings.

Red also signifies the Ngaruahine link to the whenua, mother earth designating the blood spilt to protect and nurture land and man. The traditional colour of Ngaruahine sports teams, especially Maori Rugby.

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We have completed our lockdown EXERCISE and all all students, staff and persons on site are safely accounted for.
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Te Paepae o Aotea is conducting a lockdown EXERCISE - Thursday, 27 March 2025 at 11.50am.