Rock art reproduction on the wall of the shelter at the Caroline Bay Playground in Timaru. - Photo Francine Spencer. It is important to not reproduce this rock art image without permission. Respecting indigenous art is paramount, as it carries the mana (spiritual power and authority) of its creators and communities. Seeking permission for reproduction is essential to honor and uphold the cultural significance of the artwork.
Māori rock art, such as that found in Timaru's Caroline Bay Playground and displayed at the Te Ana Māori Rock Art Centre, provides insight into ancient cultures and traditions. Over 500 Māori rock art images exist in South Canterbury and North Otago, but their original meanings have been lost over time, leaving modern viewers to interpret them.
Interpretation of Rock Art:
- Viewers interpret rock art differently, with some seeing depictions of creation stories, like that of the ancestral waka Ārai-te-uru sailing past Timaru and capsizing near Matakaea.
- The Ārai-te-uru story suggests that many passengers from the waka became prominent landmarks in the South Island, including mountains like Aoraki (Mount Cook) and Tarahaoa (Mount Peel).
Cultural Significance:
- Aoraki/Mount Cook holds significance in Ngāi Tahu creation traditions, with stories of Aoraki and his brothers transforming into the Southern Alps after their waka crashed into the ocean.
- Other landmarks, such as Pātītī Point and Hua-te-kerekere (Big and Little Mount Peel), are believed to be named after passengers from the Ārai-te-uru waka.
Preservation and Education:
- Efforts are made to preserve and educate about Māori rock art, with sites like Te Ana Māori Rock Art Centre displaying and interpreting these ancient artworks.
- Visitors, including members of the Caroline Bay Playground committee, seek inspiration from places like Te Ana to incorporate Māori rock art and cultural stories into public spaces.
Māori rock art serves as a link to ancient cultures and traditions, with interpretations offering insights into creation stories and ancestral journeys. Efforts to preserve and educate about these artworks ensure their cultural significance is recognized and celebrated for generations to come.
Rock art reproduction on the wall of the shelter at the Caroline Bay Playground in Timaru. The shelter was designed by John Rushton and the project was championed by the Timaru Suburban Lions Club. The rock are is near the entrance of the playground, and is a perfect place to start the playground experience - with a creation story and rock art. - Photo Roselyn Fauth
Piece of rock art on display at the Te Ana Māori Rock Art Centre in Timaru. Photograph by Geoff Cloake. Image used with the permission from Te Ana Ngāi Tahu Māori Rock Art Centre and Te Rūnanga o Moeraki. Please do not reproduce this rock art image without permission.
Volunteers have unveiled a culturally significant playground at Timaru's Caroline Bay, integrating Māori rock art guided by Arowhenua and inspired by Te Ana Rock Art Centre, fostering imaginative play and preserving heritage while promoting community cohesion and inclusivity.
Volunteers have unveiled a stunning addition to Caroline Bay in Timaru – a playground that includes culturally significant rock art, in an effort to infuse Māori culture into community spaces. Championed by CPlay volunteers (a group who organised and fund-raised for a new playground at Caroline Bay, Timaru), the project sought guidance from Mana Whenua, Arowhenua, with Francine Spencer, a representative from Mana Whenua, joining the volunteers as cultural advisor and an artist..
The integration of cultural narratives into the playground design was to inspire imaginative play, include cultural history and stories of the area to, make the playground fun, inspire imaginative play and foster understanding and help children and their families connect to art, culture and stories. CPlay Volunteer said, "We learned through our community consultation, that knowing where we come from, plays an important role in knowing who we are, and helps us form a strong sense of identity and belonging. Sharing local stories and history became a corner stone goal for our playground approach and design."
During a visit to the Te Ana Rock Art Centre, with The Playground Centre (company who supplied the playground equipment) rep Warren Walker, Francine Spencer and CPlay volunteer Roselyn Fauth encountered one of the 500 rock art images that are nearby and were created by early Māori. This particular piece of rock art had been removed from Takiroa, Waitaki Valley, in the takiwā of Te Rūnanga o Moeraki and on display at the centre.
While the meaning of rock has been lost over time, some people say that this image could depict the ancestral waka creation story of the Ārai-te-uru. Believed to have sailed past what is now Te Tihi-o-Maru/Timaru and wrecked near Moraki at Matakae/Shag Point near Moeraki. The passengers turned into the landmarks that we see around us at Caroline Bay including Aotearoa New Zealands tallest mountain Aoraki Mt Cook. The artwork could illustrate the waka that the passengers, arrived on. The cargo on the waka washed ashore which some say are the famous Moraki boulders.
By incorporating the rock art image into the playground, they could help connect people to one of the creation stories from the area, that also linked into the playgrounds themes of geology, mahika kai, sea navigation and migration, shipwrecks, and sea rescue.
Francine reached out to three marae to gain their blessing for the rock art reproduction project. "We asked all 3 runaka in this takiwa (area) for permission to use the rock art image". They were three of the 18 Papatipu Rūnaka of Ngāi Tahu, Te Rūnanga o Arowhenua,Te Runanga o Waihao, Te Rūnanga o Moeraki. Early Māori in the area included Waitaha, Rapuwai and Käti Mamoe. They later merged into Ngāi Tahu. This collaboration was a careful and thoughtful effort to understand and respect the original cultural context and significance before incorporating cultural design, history and story at the playground.
The art was photographed by Geoff Cloake, and the sign was developed by Francine Spencer and Roselyn Fauth.
The waka inspired shelter where the rock art reproduction is displayed was designed by John Rushton for the Timaru Suburban Lions Bike Skills Park that is inside the Caroline Bay play space. John was also a volunteer for CPlay. The art also helps to connect the two spaces into the wider themes and narratives.
Reflecting on the project's objectives, volunteer Roselyn Fauth underscored the importance of imaginative play in childhood development. The playground aims to enhance cognitive, social, and physical skills while fostering a sense of identity and community connection. Connecting play themes with our local history, heritage and stories helps our children connect to our past, to better know who they are and where they're from. It is a special way to help people of today, connect to past ancient tribes. It also helps our whānau and hapu to prosper and protect our takiwā. It was very important to us, to understand the significance and importance of this rock art image and to reproduce it in a way to ensure the mana was upheld. We are very greatful to Francine Spencer, and the gift from the three runaka to be able to reproduce the rock art. Art can be so powerful for children, we are so thrilled with the final install and the feedback we have received.
South Canterbury Museum Educator Keely Kroening emphasized the playground's role in promoting cultural understanding, inclusivity, and community cohesion. She highlighted its potential as a space for play and learning about local heritage. "Timaru’s new CPlay playground is the latest educational tool for the Heritage Education Service, based at the South Canterbury Museum.
The service which, has been operating for 19 years and offers a ‘hands on approach to learning’, is excited to introduce a play-based learning opportunity for local children.
Schools can explore the $3 million community-built playground to learn about local history from mana whenua creation stories right through to the daring rescues performed by the Rocket Brigade. In the 1870s. Museum Educators expand on the stories introduced by the playground with free programmes that align with recent changes made to the government curriculum, emphasizing local history.
By encouraging physical play, imagination and curiosity, students can begin to understand that history changes depending on whose perspective you take. For example, the development of the port bought safety to the dangerous occupation of shipping while at the same time affecting the size of the Waitarakao Lagoon where mana whenua traditionally fished and collected food.
As students learn about the history of the area, they start to include aspects of the new knowledge in their play so that instead of a pirate ship it becomes the ship that is taking your annual harvest of wheat to market and the boxes floating in the water are your luggage as you move to a new land. While playing the students notice details of the playground based in Timaru’s past.
A ‘story circle’ with informative signs is underdevelopment and will feature local art and artifacts from galleries and museums to help locals and visitors learn more as they play. Roselyn Fauth has worked alongside the Museum Educators to develop a guide that helps explain the stories that inspired CPlay, these are available from the South Canterbury Museum, Timaru Information Centre or you can visit the CPlay website to read about the history in more detail. The playground is a way for children and adults to learn as they play, encourage conversations about our history and hopefully be curious to find out more!” - Keely Kroening, South Canterbury Museum Educator
Efforts to preserve and educate about Māori rock art, demonstrated by Te Ana Māori Rock Art Centre, ensure the cultural significance of these artworks endures. The Caroline Bay Playground upgrade project stands as a testament to community collaboration and a commitment to honoring Māori heritage in public spaces.
As visitors engage with the rock art at Caroline Bay Playground, they can connect to the past through Māori creation stories, connecting with the land, art, and its cultural heritage. Through initiatives like this, the legacy of ancient traditions is celebrated and discussed by generations to follow.
Fauth said "Perhaps people might be inspired to learn more, visit the Te Ana Rock Art Centre, the South Canterbury Museum, and the rock art sites themselves to learn more and connect to the areas people, place and past."
How CPlay went about the rock art sign project
- Inspiration and Research: CPlay volunteers, including Francine Spencer (representative from Mana Whenua at Arowhenua, and Roselyn Fauth (CPlay volunteer), visited Te Ana Ngāi Tahu Māori Rock Art Centre for inspiration and to learn about the culture and stories associated with Māori rock art.
- Identifying and Understanding Cultural Significance: During their visit, they encountered a piece of rock art that sparked their interest. While the meaning of rock art has been lost over time, some say this rock art piece could depict the ancestral waka Āraiteuru (also written Ārai-te-uru or known as Arai-uru, Taki-te-uru, Arai-te-tonga), with stories suggesting its journey and significance to the local area.
- Seeking Permission: Recognizing the importance of respecting indigenous art and culture, Francine Spencer reached out to three marae in the takiwa (regions), including Te Rūnanga o Arowhenua, Te Runanga o Waihao, and Te Rūnanga o Moeraki, to gain their blessing for the reproduction of the rock art at the playground.
- Design and Collaboration: With permission secured, CPlay volunteers collaborated with the Te Ana Rock art Centre, professional photographer Geoff Cloake to photograph the artwork. They then collaborated with the Timaru Suburban Lions Club who were championing and fundraising for a waka shaped shelter to be able to incorporate the sign writing panel onto their shelters concrete wall. The shelter was designed by architect John Rushton, who was also a volunteer for CPlay. The shelter, inspired by a waka, seamlessly integrates the rock art, and themes of sea fearing journeys, migration and creation stories, and mahika kai into the playground space.
- Production and Installation: High-resolution photos of the rock art were taken by photographer Geoff Cloake, who donated his time and images to the project. The graphic design for the panels was by CPlay volunteer Roselyn Fauth with support from Francine Spencer. Sign writers from Branded Kiwi then produced and installed the signage at the Caroline Bay Playground.
- Celebrating Cultural Heritage: The rock art reproduction, along with the playground's design, aimed to celebrate and share stories and history of Māori culture and heritage, fostering imaginative play and helping to make information of ancient traditions accessible in a public space for our children to connect to, enjoy and learn from.
- Educating and Connecting: Through initiatives like the Caroline Bay Playground, locals and visitors can learn about Māori creation stories, connect with the land and its cultural heritage, and engage with the significance of indigenous art in public spaces in a respectful way that up holds the mana of the original rock art image and its creators.
The Importance of Cultural Connection in Public Spaces
It was important to CPlay to help children, their friends and families connect with the cultural heritage of our area by incorporating significant elements, like Māori rock art, into public spaces such as playgrounds.
- Identity and Belonging: Knowing about their cultural background helps children feel a sense of belonging and understand where they come from.
- Preserving Culture: By respecting and including indigenous art, we keep cultural traditions alive for future generations.
- Community Unity: Projects like the Caroline Bay Playground upgrade bring people together, fostering pride and unity in the community.
- Education: These initiatives teach children and visitors about Māori stories and traditions, raising awareness about indigenous art.
- Respect and Empowerment: Seeking permission and collaborating with local communities shows respect for their culture and empowers them to share their stories.
Integrating cultural elements into public spaces is about honoring heritage, building connections, and empowering communities to learn, understand and preserve their identity.
Aoraki/Mount Cook, mountain, the highest in New Zealand, located in the Southern Alps/Ka Tiritiri o te Moana, west-central South Island. It reaches an altitude of 3,724 metres (12,218 feet) – high enough to be permanently covered in snow. - Photo Geoff Cloake
One of the Ārai-te-uru Creation Stories
Māori have many stories and traditions about how the world was created. These stories are so strong that they can influence all aspects of life and expressions of culture.
Te Tai-o-Ārai-te-uru (the Otago coastline) was named after an ancestral waka atua (canoe of the gods) that is said to have foundered here in a storm on its return voyage from Hawaiiki. The Ārai-te-uru waka sailed past Timaru, down the coast and was capsized at Matakaea (Shag Point) near Moeraki. Some of its kaihinaki (food baskets) and water gourds were washed overboard at Te Kaihinaki (Hampden Beach), where they were preserved in stone as the famous Moeraki boulders.
Many of the passengers went ashore to explore the land, including Kirikirikatata who carried his grandson, Aoraki, on his shoulders. They needed to be back at the waka before daybreak, but many of them did not make it. These passengers were then trapped ashore, and instead turned into the landmarks of Te Waipounamu.
The Mount Cook Range takes the name of Kirikirikatata, with Aoraki sitting slightly further north – on his grandfather’s shoulders. Passengers Pātītī (Patiti Point) and Tarahaoa and Hua-te-kerekere (Big Mount Peel and Little Mount Peel) were among others that became the hills and coastline of the area.
Early Māori in the area included Waitaha, Rapuwai and Käti Mamoe. They later merged into Ngāi Tahu, and Arowhenua is now the local marae. There are over 500 rock art images nearby created by early Māori. The meaning and function of Māori rock art has been lost over time, so we are left as viewers to interpret the art. Some of these drawings could depict waka and mōkihi used to journey the sea and rivers.
At Te Ana Ngāi Tahu Māori Rock Art you can see an original piece of rock art from the Takiroa Rock Art Site at Kurow-Duntroon. CPlay was inspired by this image to tell the legend of the Ārai-te-uru waka within the playground design.
Aoraki Mt Cook - Photo Roselyn Fauth
On an ancient pathway, this is Takiroa, Waitaki Valley. Takiroa is a significant landmark in the tradition of Kāi Tahu Whānui.
This rock shelter lies on an ara tawhito (ancient pathway) following the Waitaki River from the mountains to the sea. The headwaters of the Waitaki River are fed from Kā Roimata o Aoraki - the tears of Aoraki - the ancestral mountain of Kāi Tahu Whānui. Takiroa is a physical reminder of the ancestors who have passed through this landscape. It provided shelter, sustenance, and guidance to them and was and still is a place to share knowledge, a place to learn from, and a repository of people and treasures from the past. - whitestonegeopark/takiroa
A tall cliff to the right, with a rock shelter running along its length at the bottom. A European man is standing in front of the rock shelter, possibly alongside a fire Takiroa is a rock shelter at Waitaki, used by Maori. - Mantell, Walter Baldock Durrant, 1820-1895 :Takiroa caves looking N. to Punaamokatore across the rise. 15 December [1851]. Ref: E-332-022. Alexander Turnbull Library, Wellington, New Zealand. /records/22893746
Te Tihi-o-Maru: This is the original Māori name for Timaru, which means "the summit of Maru". Maru is a Māori deity associated with war and agriculture. Others have suggested that the name derives from te maru - 'place of shelter' or from tī, 'cabbage tree' and maru - 'shady'.
"Patiti Point"
"Pātītī Point is located on the South Canterbury coastline at Timaru. Pātītī was a passenger on the Ārai-te-uru waka, which capsized off Matakaea on the North Otago Coastline. After the capsize, many of the passengers went ashore to explore the land. However, they needed to be back at the waka before daylight. Most did not make it, including Pātītī, and instead were transformed into many of the well-known landmarks of Te Waipounamu. In 1880, Hoani Kāhu from Arowhenua described Pātītī as “he kāinga nohoanga, mahinga kai, and he tauraka a waka”. - kahurumanu.co.nz/atlas
Huatekerekere "Little Mt Peel"
"Huatekerekere (Little Mount Peel) is a mountain in the Tarahaoa Range. Huatekerekere was the wife of Tarahaoa, and both were passengers on the Ārai-te-uru waka that capsized off Matakaea (Shag Point) on the Otago coastline. After capsizing, many of the passengers went ashore to explore the land, however they needed to be back at the waka before daylight. Most of the passengers, including Huatekerekere, did not return to the waka in time, and instead transformed into many of the well-known geographical features of Te Waipounamu. Huatekerekere transformed into the mountain that can now be seen in the Tarahaoa Range”. - kahurumanu.co.nz/atlas
Tarahaoa "Mt Peel"
"Tarahaoa (Mount Peel) is the prominent mountain overlooking the Rangitata River in South Canterbury. Tarahaoa was a passenger on the Ārai-te-uru waka that capsized off Matakaea (Shag Point) on the Otago coastline. After the capsize, many of the passengers went ashore to explore the land, including Tarahaoa and his wife Huatekerekere. They were accompanied by their son and daughter, Kirikirikatata and Aroarokaehe. All the passengers needed to be back at the waka before daylight. However, most did not make it, and instead transformed into many of the well-known landmarks of Te Waipounamu. Tarahaoa and Huatekerekere transformed into the mountains now also known as Mount Peel and Little Mount Peel. Their children, Kirikirikatata and Aroarokaehe, are now represented by two large trees in Peel Forest. The local Kāi Tahu hapū of Kāti Huirapa, centered at Arowhenua, strongly identify with the mountain, often referring to Tarahaoa as their principal mountain. When the Arowhenua Native School (now the Arowhenua Māori School) was opened in 1895, the name Tarahaoa was given to the building. This building Tarahaoa, still stands in the south-western corner of the school grounds, next to Arowhenua Marae.” - kahurumanu.co.nz/atlas
Kirikirikatata "Kirikirikatata / Mount Cook Range"
"Kirikirikatata is the Māori name for the Mount Cook Range. Kirikirikatata was a passenger on the Ārai-te-uru waka that crashed near Matakaea (Shag Point) on the Otago coastline. After the capsize, many of the passengers went ashore to explore the land, including Kirikirikatata, who carried his grandson, Aoraki, on his shoulders. The passengers needed to be back at the waka before daylight. However, most did not make it, including Kirikirikatata and Aoraki. They instead turned into many of the well-known geographical features of Te Waipounamu. Kirikirikatata transformed into the mountain known today as the Mount Cook Range. Aoraki remained on his grandfather’s shoulders, and transformed into the mountain known as Aoraki/Mount Cook.” - kahurumanu.co.nz/atlas
Some say that an ancestral waka Ārai-te-uru sailed past what is now Te Tihi-o-Maru Timaru, down the coast and capsized near Matakaea (Shag Point). The food turned into the Moraki boulders and the passengers became landmarks of Te Waipounamu (South Island). Aoraki is on his grandfather Kirikirikatata shoulders. Pātītī, Tarahaoa and Hua-te-kerekere (Big and Little Mount Peel) were also passengers.
In another creation story Aoraki and his brothers were forced to climb onto the back of their waka. They were stranded and turned the Southern Alps. The canoe became the South Island, and is known by Māori as Te Waka o Aoraki. This creation story of the landscape surrounding Arowhenua is a central tradition for the Waitaha, Rapuwai, Kāti Hawea, Kāti Mamoe, and Kāi Tahu tribes from which the local hapū Kāti Huirapa carry descent.
Creation stories vary. These examples are just a few among many and should not be considered exhaustive or definitive representations of all creation narratives.
Aoraki "Aoraki / Mount Cook"
"Aoraki (Mount Cook) is at the centre of the Ngāi Tahu creation traditions of Te Waipounamu. There are two specific traditions referring to Aoraki. In the first account Aoraki was an atua (demi-god) who arrived from the heavens with his three brothers. The return voyage went drastically wrong, and the waka crashed into Te Moana-nui-a-Kiwa (the Pacific Ocean), forming what would later be known as the South Island (its earliest name being “Te Waka-o-Aoraki”). Aoraki and his brothers climbed to the highest side of the waka where they turned into the highest peaks of Kā Tiritiri-o-te-moana (the Southern Alps). In the second account Aoraki was a passenger on the Ārai-te-uru waka that crashed on the Otago coastline. After capsizing, many of the passengers went ashore to explore the land, including Kirikirikatata who carried his grandson, Aoraki, on his shoulders. The passengers needed to be back at the waka before daylight. However, most did not make it, and instead turned into many of the well-known landmarks of Te Waipounamu.” - kahurumanu.co.nz/atlas
Matakaea "Shag Point / Matakaea"
"Matakaea (Shag Point), located immediately north of the Waihemo (Shag River) on the Otago coastline, is where the famed Ārai-te-uru waka capsized. The Ārai-te-uru waka came from the ancient homeland of Hawaiki, bringing kūmara to Aotearoa. After reaching Te Ika-a-Māui (North Island), the waka then travelled down the east coast of Te Waipounamu. The journey was reasonably smooth until the waka encountered heavy seas at the Waitaki River mouth. Here the round food-baskets and water-carrying gourds were lost overboard forming the Moeraki boulders; the waka then continued down the coast before capsizing at Matakaea. Many of the passengers went ashore to explore the land, but did not return to the waka before daylight, and instead turned into many of the well-known geographical features of Te Waipounamu. Respected southern Ngāi Tahu leader Rāwiri Te Mamaru described in his evidence to the 1879 Smith-Nairn Royal Commission of Inquiry into the Ngāi Tahu land claims that Matakaea is a rae (headland), kāinga nohoanga (settlement), pā (fortified settlement), and kāinga mahinga kai (food-gathering place).” - kahurumanu.co.nz/atlas
zReproduction of the rock art to go inside the shelter. It can connect and share creation stories of the Caroline Bay and wider area. Some say this is image represents the ancestral waka Te Tai-o-Ārai-te-uru that sailed past and wrecked near Moraki. Passengers turned into landmarks we see around us at Caroline Bay.
Thank you to Francine Spencer (who is our cultural advisor and a volunteer on the CPlay Design Team) for making this special reproduction possible.
CPlay members Roselyn Fauth and Francine Spencer visited Te Ana Ngāi Tahu Māori Rock Art Centre to find inspiration for Timaru's Caroline Bay playground.
CPlay committee members visited Te Ana Ngāi Tahu Māori Rock Art Centre to look at how rock art, voyaging and food gathering could be incporporated into the new play space at Caroline Bay.
We came away buzzing with ideas and can't wait to include these in the design and story brief. At the Center there is piece of rock art that was removed from the Takiroa, Duntroon, North Otago rock art site. It is throught that this could be of the Arai-te-uru waka that crashed on the Otago coastline. This is one of the creation stories that we would like to share. Many of the passengers then went ashore to explore the land and turned into many of the landmarks of Te Waipounamu. We also want to look at ways to incorporate a food gathering story.
Warren Walker from the Playground Centre and Francine Spencer listens to a rock art story at Te Ana Ngāi Tahu Māori Rock Art Centre. - Photo Roselyn Fauth
Learning stories at Te Ana Rock Art Centre - Photo Roselyn Fauth
Photographer Geoff Cloake, photographed the rock art with permission from three Marae and Te Ana Rock Art Centre, so CPlay volunteers could prepare sign writing file and print it onto signboard in the Caroline Bay Playground. Geoff donated his time, and gifted the high resolution photos to the centre.
Conceptual plan by Rushton Architects for the Timaru Suburban Lions Bike Skills Park project, who championed and fund raised for the shelter.
A render of the shelter for the Caroline Bay Playground. The shelters design was by architect John Rushton. The design was inspired by a waka. The shelter was part of the Timaru Suburban Lions Bike Skills Park project, and designed to seamlessly integrate into the CPlay playground space. The bike skills park and CPlay were separate projects by two community groups. The sign writing was championed and fund raised for by CPlay volunteers.
Team work on the design, John Rushton and Francine Spencer discuss the plans for the whare - Photo Roselyn Fauth
CPlay team and playground centre working together on the plans - Photo Roselyn Fauth
Signwriters from Branded Kiwi install the rock art signage designed by Francine Spencer and Roselyn Fauth with permission. - Photo Roselyn Fauth
Signwriters from Branded Kiwi install the rock art signage designed by Francine Spencer and Roselyn Fauth with permission. - Photo Roselyn Fauth
Rock art reproduction on the wall of the shelter at the Caroline Bay Playground in Timaru. The shelter was designed by John Rushton and the project was championed by the Timaru Suburban Lions Club. The rock are is near the entrance of the playground, and is a perfect place to start the playground experience - with a creation story and rock art. - Photo Roselyn Fauth
Looking To The Shelter From Inside The Whare with artwork colaboration by Francine Spencer and Roselyn Fauth - Photo Roselyn Fauth 2024 04 21
CPlay Volunteer Francine Spencer with the taniwha design that she gifted to the playground - Photo Roselyn Fauth
The whare design process included consultation and collaboration with CPlay volunteer and Arowhenua representitive, Francine Spencer.
The new whare play structure at Caroline Bay Playground is designed to help connect people to the stories and histories of the area, drawing inspiration from mahika kai (food gathering practice) for education and imaginative play. Collaboratively designed by the CPlay team, including Arowhenua representative Francine Spencer and architect John Rushton, the whare embodies unique and culturally significant elements inspired by local narratives. Constructed by locals Johnny Small Building and Totalspec, project managed by Graham Ward, the whare features educational and thematic elements aimed at inspiring imaginative play and sharing stories in a genuine way. With double slides, a fireman pole, climbing net, and crawl tunnels, the whare offers a dynamic play experience for children. Special thanks to Rushton Architects for generously providing the design and to Andrew Chapman from Chapman Engineering for his time in structural engineering support.
Mōkihi are among the few human-made objects to be depicted in southern rock art. Mōkihi display at Te Ana Ngāi Tahu Māori Rock Art Centre.
A 4m long sea saw that you can walk across was designed as a nod to the mokihi
Whare, designed by architect John Rushton with Francine Spencer, Arowhenua representative the CPlay Design team. In the background is the construction of the Timaru Suburban Lions Bike Skills shelter inspired by a waka, that was also designed by John Rushton. The name 'Pohatu-Koko' in its surfacing, a powerful tribute to the lost Māori place name of the stream that runs beneath the playground. This meaningful endeavor was realized through the efforts of CPlay volunteers, supported by Te Rūnanga o Arowhenua, the Timaru District Council, and in collaboration with professional playground designers and suppliers, the Playground Centre and Creo. - Photo Roselyn Fauth
LEFT An early map of Timaru in 1860. RIGHT zoomed in area showing the labeled area "Pohatu Koko" next to the "old whaling station". This is where the traffic lights are at the end of Wai-iti Rd, and Evans St. The stream running through the area can be seen above. This stream is now piped under the viaduct at the bottom of Wai-iti Rd, under the playground and out sea at the Benvenue end of the boardwalk. Courtesy of the National Library. Archives New Zealand/Te Rua Mahara o te Kāwanatanga. Christchurch Office. Archives reference: CH1031, BM 245 pt 2, R22668176
Haami Rahui who was the Kaikorero (cultural connector) with whakapapa (ancestry) to both Te Runanga o Arowhenua and Te Aitarakihi, blesses the mauri stone - Photo Geoff Cloake
Karl Te Raki, Francine Spencer, Roselyn Fauth, Nigel Bowan, James Megar, Owen Jackson and Bill Steans take the opportunity for a photo after the playground bless with Arowhenua. - Photo Geoff Cloake
The South Canterbury Museum educators visit the playground with a school class to deliver a mahika kai lesson. The whare themes and information panel was perfect location to help student learn about the world around them. - Photo Roselyn Fauth