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The face of the character serves as a mirror to the observer, it is the reflection of us as humans and as Māori, the makeup of our identity and where we stand today. This represents our Whakapapa, Wairuatanga and Atuatanga, and also acknowledges our Tane (Men) and our Wahine (Women) and our connection to Ranginui (Sky Father) and Papatūānuku (Earth Mother) and the roles of both genders within te ao Māori.

Taha Mauī
The left side of the face represents Man, the embodiment of male well being. The physical prowess of our men as toa māori, and their role as rangatira of our iwi and paving the way for generations to come.


Taha Matou
The right side of the face represents Women, the embodiment of female well being. The acknowledgment of their role as Mana Wahine and as Wahine Toa, and also their role as leaders to the following generations.


Ngā Whatu
Ngā Whatu the eyes are the windows of our soul, and give a view of our inner character.


Ngā Tai
The colours descending from blues representing Rangi 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. A representation of our connection to the sky and the earth.


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 Māori decend.

Ngūnga: (Forehead Lines)
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 Maori and their whanau who were affected by mental illness and who lived in Te Awakairangi.


Kirupa: (Between Nose and Lips)
These lines represent the flowing of the Tihei or breathe of life down and around the Kiekoro and Wairua area on the chin.


Keikoro: (Lips)

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


Raurau: (Nose to Chin)

 these lines show the nature of rank and signs of supreme mana and the connection of the individual to Ngā Atua.


Wairua: (Chin)

 The lines of 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 opposites of each other.


Taitoto: (Jaw)

The lines of Taitoto hold birth right, these line Koruru show the continuation of Te Paepaes journey and the birth of new life.



The blue colour of the lettering in "Te Paepae Arahi"  represents Ranginui and also wai/water. The flowing movement of the Mangōpare or Hammerhead shark around the lettering are representative of our Kaitiaki, and also the continuing movement Te Paepae Arahi and our haerenga/journey.

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