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Our Tohu

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The face of the Tohu acts as a mirror to the observer, it is a reflection of humanity and Māori, which is made up of our Tuakiri (Identity) and our Tūrangawaewae (Our place of standing). It represents our Whakapapa (Geneaology), Wairuatanga (Spirituality) and Atuatanga (Our Divine Geneaology) Acknowledging our Tāne (Men) and our Wāhine (Women) and our connection to Ranginui and Papatūānuku and the roles of both genders within te Ao Hurihuri me te Ao Māori.

Taha Mauī
The left side of the face represents Man and our fathers side, which is the embodiment of our male well being. The physical prowess of men as Toa and their roles as Rangatira/leaders of our Iwi, helping to pave the way for the coming generations.


Taha Matau
The right side of the face represents Women and our Mothers side, the embodiment of female well being. The acknowledgment of their role as Wāhine Toa and Māreikura leaders of the coming generations.


Ngā Whatu
Ngā Whatu act as the matapihi (Windows) to our Awe (Soul) and the expression of our inner emotions.


Ngā Tae
The colours descending from the purple at the very tip of the crown which represents the Heavens and the unseen Universe

(Io Matua Kore) decending to the blues below which represents the Sky or the Heavens (Ranginui) to the hue of Sea blue (Tangaroa) down to green of our Forests (Tāne-Mahuta) and (Papatūānuku) the Earth. This tells the story of our connection from the Heavens to Earth and our divine whakapapa.

Tā Moko
Ngākaipikirau: (Center of the forehead)
At the top and center of the forehead the moko lines pointing upwards show the individuals connection to Ngā Atua or Ran
ginui from whom all mankind decend from.

Ngūnga:(Forehead Moko)
The four lines starting from the inside of the forehead above the nose out to the temple, show the journey of Te Paepae Arahi and it's different phases, starting from

  1. 1992 Whaea Wiki and Whaea Sandra Kereopa Oranga Hingengaro,

  2. 1997 Lorraine Chapman employed Pera Ngere Ngere in Kahungunu Hauora Hinengaro.

  3. 2000 Transition The Lower Hutt District Health Board in 2000 awarded Te Taurahere Te Runanga O Kahungunu ki Poneke the contract for delivery of Community based Kaupapa Maori Mental Health services in the Lower Hutt region.

  4. 2001 New Beginnings, although rooted in its Kahungunu whakapapa the Poari wanted delivery of the community based mental health services to be provided by an independent entity whose core business was to provide community based mental health services. The new services were not only for individuals and whanau with Kahungunu whakapapa but for all Māori and their whanau who were affected by mental illness and who lived in Te Awakairangi.


Kirupa: (Between Nose and Lips)
This area represents the flowing of t
he Tihei or breathe of life down and around the Kiekoro and Wairua area on the chin.


Keikoro: (Lips)

This indicates the oratory proficiency of the individual, and their ability to speak life and create through their words and language.


Raurau: (Nose to Chin)

 This area shows the nature of rank and signs of supreme mana and the connection of the individual to Ngā Atua.


Wairua: (Chin)

This area the Wairua identifies personal mana, lines pointing downwards are to show the connection to Papatuanuku also, as reflected in the Ngākaipikirau. They are situated at the opposite end of one another.


Taitoto: (Jaw)

The lines of Taitoto hold birth right, these line Koruru show the continuation of the Te Paepae Ārahi journey and the birthing of

new life.



The blue colour of the lettering in "Te Paepae Arahi"  represents Ranginui and also Tangaroa wai/water. The flowing movement of the Mangōpare or Hammerhead shark around the lettering are representative this Kaitiaki, and also the continuing movement of Te Paepae Ārahi within our communities and our on going haerenga (journey).

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