4.19 Ngati Hokopu ki Wairaka - Karla Akuhata

Transcription

1 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata IN THE MATTER OF The Resource Management Act 1991 AND IN THE MATTER OF the proposed district plan by the Whakatane Distrcit Council Statement of Evidence of Karla Akuhata On behalf of Ngati Hokopū ki Wairaka 1. INTRODUCTION 1.1 My name is Karla Akuhata. I am a member of the Ngāti Awa tribe through the Te Patuwai and Ngāti Hokopū hapu. 1.2 In contemporary times the Ngāti Hokopū hapu has been separated into two subgroups Ngāti Hokopū ki Wairaka and Ngāti Hokopū ki Hokowhitu. These subgroups were formed as a result of the two marae that service the Ngāti Hokopu hapu - Te Whare o Toroa (Wairaka) on Muriwai Drive and Te Hokowhitu a Tū on Keepa Road. Members of Ngāti Hokopū can connect to both marae and therefore to each sub-group. 1.3 I am registered with Te Runanga o Ngati Awa to Ngāti Hokopū ki Wairaka. I am also a trustee of Te Whare o Toroa (Wairaka) Marae and have recently assumed the role of secretary for the trust. Page 254

2 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) 1.4 I make this presentation on behalf of Ngāti Hokopū ki Wairaka and while we support the views raised by other groups representing Ngāti Awa including Ngāti Hokopū ki Hokowhitū and Opihi Whanaungākore Trust as well as Te Runanga o Ngāti Awa, this submission represents the views of Ngati Hokopū ki Wairaka. 1.5 This is the first time that I have participated in this type of process and at times it has been a difficult for to get my head around things. The process for someone of my limited experience is complicated and daunting with a lot of technical information. Ngāti Hokopu ki Wairaka did not engage any consultant to represent us but we know that if we are to continue with the responsibility of protecting the ancient urupa of Opihi Whanaungākore then we must ensure that our voice is heard at this level and so I have tried my best to represent our views in a comprehensive manner. 1.6 This evidence has been prepared based on the information provided to Ngāti Hokopū ki Wairaka to date. The full extent of effects are unknown as detailed design, policy and rule framework have not been provided. There is very little hard evidence out there about the development and we are left to wonder how we can measure effects of the development if we don t know what it is? However Ngāti Hokopū ki Wairaka are aware that the argument is being had now and this will set the precedent for future resource consents and plan changes. And while we remain completely opposed to the development of a marina and a high density residential subdivisoin so close to Opihi Whanaungākore urupa, we realise that the establishment of a baseline is needed. 1.7 So in regard to Proposed Bunyan Road Structure Plan, Marina and related matters, I will address the following areas: Ngati Hokopu ki Wairaka s relationship with Opihi Whanaungākore General effects Comments on planners report Summary of relief sought 2 RELATIONSHIP 2.1 Today you have already heard a lot about Ngati Awa s historical connections and relationships with Opihi Whanaungākore urupa through the evidence given by Te Runanga o Ngāti Awa, Opihi Whanaungākore Trust and other related groups. I do not want to repeat what has already said, however I would like to point out that Ngāti Hokopu ki Wairaka is a hapu of Ngāti Awa and therefore shares the historical connections and special relationship with Opihi Whanaungākore urupa that have already been identified. Additionally, many of those that have been identified as Page 255

3 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) being buried at the urupa are Ngāti Hokopu chiefs including Te Waiopotanga, Tohi Te Ururangi, Toihau, Te Keepa Toihau, Te Hamaiwaho and Te Apanui. 2.2 As you have already heard Opihi Whanaungākore is a very tapu (sacred) place and there are many strict rules attached to the urupa. Recently in order to continue the tradition of using the urupa, a small section was separated from the rest of the site. The heavy tapu was lifted in the separated section so that contemporary Ngati Awa people including some of our own whanau from Ngati Hokopu ki Wairaka could be buried at the urupa. However it must be noted that this was to increase the relationship between tāngata whenua and this special place, not as a way of diminishing its special status. 2.3 Rather than continuing to repeat information about the historical significance of Opihi Whanaungākore urupa to Ngāti Awa, Ngāti Hokopū and Ngāti Hokopū ki Wairaka, I would rather concentrate on how we have developed that relationship into the modern day. Much of our evidence will focus on how we use the urupa today and the importance of the cultural practice that links us to our ancestors. 2.4 Today you will hear from three other members of Ngati Hokopu ki Wairaka and we hope to show you the special relationship that our hapu has with Opihi Whanaungākore First up you will hear from Renee Mokai-Young, who will explain Ngati Hokopu ki Wairaka s modern relationship with Opihi Whanaungākore urupa. She will tell you about burying her grandmother, who was the first person to be laid to rest in the contemporary part of the urupa As a young widow, Monique Keys will tell you about burying her partner at Opihi Whanaungākore and what it means to her that she was able to lay him to rest with our tipuna (ancestors) Finally Dallas Cole will tell you about being a gravedigger for Opihi Whanaungākore, what it means to him and how the development of a marina and high-density subdivision could impact on his role. 3 GENERAL EFFECTS 3.1 Ngāti Hokopū ki Wairaka oppose the development of a marina at 60 Bunyan Road and a high density residential subdivision at 77 Bunyan Road because of the close proximity to Opihi Whanaungākore and the impact it will have on our cultural practices associated with the ancient urupa. 3.2 Through the evidence of Renee, Monique and Dallas you have heard that Opihi Whanaungākore is special to Ngāti Hokopū ki Wairaka because of the continued relationship we have with that place. This relationship can be separated into three factors of landscape, character and cultural. Page 256

4 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) 3.3 Landscape: Ngāti Hokopū ki Wairaka believe that if a marina were to be developed at 60 Bunyan and/or a high-density residential subdivision at 77 Bunyan Road that it would visually impact on the urupa and forever change the landscape because of the proximity of the proposed developments to Opihi Whanaungākore. While details around the developments are scarce, the indication by developers and related groups is that the marina could be as large as 250 berths and the residential subdivision is likely to be high density with a retirement village and possible hospital attached. You have already heard that this piece of land is special to Ngāti Hokopū ki Wairaka and therefore, perhaps, the density and heights of buildings should be limited at the neighbouring 77 Bunyan Road in a bid to mitigate the effects on the Opihi Whanangākore urupa. In addition, the area has been identified as having significant indigenous biodiversity. In a report it is recommended that the Piripai Block, which includes all of 77 Bunyan Road and some of 60 Bunyan Road, is retained as an 11a site under the New Zealand Coastal Policy Statement because it has signs of indigenous biodiversity 1. It is Ngati Hokopu ki Wairaka s belief that the landscape of Opihi Whanaungākore urupa should be protected for generations to come. 3.4 Character: A key factor in making Opihi Whanaungākore urupa special is that it is isolated. There are a number of Ngāti Hokopū tipuna buried in the ancient cemetery and protecting their final resting place is a responsibility that is handed through the generations. The isolation of Opihi Whanaungakore allows us to continue to do this. Developing a marina and/or high density residential subdivision so close to the urupa will impact on the isolation and our ability to continue to protect our tipuna (ancestors). Additionally you have heard from Monique that the isolation of Opihi Whanaungakore allows her a safe place where she can go and grieve for her partner. If development is to go ahead at 60 Bunyan Road and/or 77 Bunyan Road then the impact on the character of Opihi Whanaungākore Urupa must be taken into consideration. 3.5 Culture: You have heard about Ngati Hokopu ki Wairaka s relationship with the urupa and you have also heard about how the hapu has continued this relationship by persisting with the cultural practice of taking our tupāpaku (dead) from Te Whare o Toroa (Wairaka) Marae across the Ōhinemataroa (Whakatane) River to their final resting place at Opihi Whanaungākore urupa. If we cannot continue to do this then our relationship with the urupa is likely irrecoverably damaged. The cultural relationship that Ngāti Hokopu ki Wairaka has with Opihi Whanaungākore is important and should be protected. 3.6 And while all of these factors in isolation are important, it is the combination of all three that makes Opihi Whanaungākore Urupa a true taonga a taonga tuku iho. Page 257

5 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) 4 COMMENTS ON PLANNERS REPORT 4.1 Ngati Hokopu ki Wairaka supports the independent planner s recommendation to revise policy 9 to more explicitly demonstrate the required balance between the social and economic benefits of the development. In our original submission we raised that the economic benefits of a development need to be weighed against the impact it would have on cultural relationships, practices, traditions and values. In short the social and economic factors must have equal weight when considering potential development. 4.2 As you have already heard, the close proximity to Opihi Whanangākore means that the project will impact on the relationship Ngāti Hokopū ki Wairaka has with the urupa and we are supportive of developing a policy that will allow tāngata whenua s views to be considered on an even keel. Even in their own impact assessment the Whakatane District Council admit that their economic predictions are based on limited information and would need to be revisited 2. To avoid inappropriate development surely the economic benefits must be weighed against the social impact. 4.3 Ngāti Hokopu ki Wairaka strongly supports the independent planner s recommendation not to provide for a Deferred Marine Precinct or Marine Precinct Zone on the Bennett Block (60 Bunyan Road). In response to the submissions from Whakatane District Council, Hoppers Development and Whakatane Marina Society, Ngati Hokopu ki Wairaka presented a further submission that opposed the creation of the deferred marine precinct or a marine precinct zone because of the close proximity to Opihi Whanaungākore. A deferred Marina Precinct Zone and likely ancillary activities and uses are considered culturally offensive situated adjacent to Opihi Whanaunga-Kore. As you have already heard the ancient urupa has immense cultural significance to the many generations of descendants whose tipuna rest there. 4.4 If the Deferred Marine Precinct Zone is to proceed then this should be done by way of a plan variation/change including a section 32 evaluation to demonstrate the appropriateness of the zone, as well as the efficiency and effectiveness of the relevant policies and provisions. Ngāti Hokopu ki Wairaka strongly believes that the developers have failed to produce evidence to support the change at this stage. 4.5 However Ngāti Hokopu ki Wairaka opposes making a provision for Marine Precinct Activities as a discretionary activity in all zones as this includes the Coastal Protection Zone. The definition of marine precinct activity includes activities where the effects are likely to be of a magnitude not anticipated widely in all zones 2 S Beadel, M Kapa & F Mazzieri, Ecological Significance Assessment of the Lower Orini Canal and an adjacent part of the Piripai Dune System, (2013), p30. Page 258

6 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) especially the non-complying status for marine precinct activities in the Coastal Protection Zone, which is a protective zone as a minimum. The Proposed District Plan (and Operative Plan) has a default position where activities not provided for are discretionary in all zones except the Coastal Protection Zone. While the planner recommends that this be accepted he notes that this approach creates an increased risk for development of marine precinct activities in sensitive areas in the coastal environment across the district without regard to outcome. The provisions of the Proposed District Plan should be retained and marine precinct activities should be non-complying in the coastal protection zone as this better reflects the anticipated activities in the zone. 4.6 In its original submission Ngāti Hokopū ki Wairaka sought to retain 60 Bunyan Road as Coastal Protection Zone. We continue to hold this notion and oppose the planner s recommendation to change to a mix of rural plains and Coastal Protection Zone in the Proposed District Plan. The land at 60 Bunyan Road was part of the Coastal Protection Zone in the operative plan and was changed partly as a result of feedback to the draft district plan from the Marina Society, seeking more liberal zoning for a marina. It was justified on the basis that some of the land is now being used for maize production and dredging, however the Coastal Protection Zone better describes this land given that it is in effect coastal margin. And while part of the site is currently being used for rural production it is not likely to meet the description of or the intent of the Rural Plains Zone i.e it is not versatile land with high production capacity. 4.7 Ngāti Hokopū ki Wairaka supports the idea of a structure plan. Under the operative plan there is no certainty whereas there are criteria with the structure plan. Ngāti Hokopū ki Wairaka accepts the structure plan offers a bottom line for development but provisions are needed that reflect the hapu s relationship with the urupa. Also an adequate buffer zone needs to be shown and therefore we also support the planner s recommendation of a further provision to clarify the purpose of the Urupa Buffer. We are also supportive of the need for engagement with tāngata whenua on the long term management of the buffer and given our relationship with Opihi Whanaungākore Urupa, Ngati Hokopu ki Wairaka must be included in these discussions. 4.8 Ngāti Hokopū ki Wairaka supports in part the recommendation to make provisions for Comprehensive Development within the structure plan as a restricted discretionary activity for land use and subdivision. In our further submission Ngāti Hokopū ki Wairaka supported the planning technique however we did not believe that what was being proposed would achieve good quality design outcomes. We maintain this view and do not believe in the suggestion from the planner to amend rules and to include the following definition: Comprehensive residential development means the development of 3 or more separate or attached residential dwelling units planned and designed in an Page 259

7 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) integrated manner incorporating buildngs, infrastructure and landscaping. Comprehensive may include subdivision, but this is not a requirement. 3 Ngāti Hokopū ki Wairaka does not consider that development of three buildings is comprehensive development. In fact we believe comprehensive development would more likely, as a minimum, involve half of the site at 77 Bunyan Road rather than small pockets. Ngati Hokopu ki Wairaka therefore would like a better definition to be found for comprehensive development. 4.9 Points have been made in submissions and further submission that additional landscape assessments are needed before Whakatane District Council s height of 12m, Hopper Development s height of 18m or Whakatane Marina Limited height of 18m can be assumed. A permitted height of 9m height and 10m as a discretionary activity is appropriate in all other residential areas and there is no information to show us why a higher height is appropriate. In fact as you already heard this piece of land is special and, perhaps, the height limit needs to be more restrictive rather than less because even a permitted building on 77 Bunyan Road could have an impact on Opihi Whanaungākore urupa particularly if it were to be built on the back of the section. The three groups requesting the height increase have failed to demonstrate how the effects to Opihi Whanaungākore are going to be mitigated and therefore Ngāti Hokopu ki Wairaka strongly supports the planner s recommendation to not change the current height rules Ngāti Hokopu ki Wairaka oppose the planner s recommendation to allow retirement villages as a controlled activity. Retirement villages are not your typical residential density and the proximity of the site to Opihi Whanaungākore means that development should be appropriate and the impact on the urupa must be considered therefore Ngāti Hokopū ki Wairaka strongly believes the activity should be discretionary or restricted. This would allow the council the ability to say no to inappropriate development. The restricted discretionary criteria for a retirement village in under the proposed district plan for retirement villages is fine as it is reasonably comprehensive In his report the planner does not agree with the request to extend the cultural and built heritage area on the maps to cover all of Opihi Whanaungākore urupa as well as the floodgate and surrounding areas at the entrance of the Orini canal that was outlined in Ngāti Hokopū ki Wairaka s original submission. The request was made because Ngāti Hokopu has continued the cultural practice of taking tupāpaku (the dead) from Te Whare o Toroa (Wairaka) Marae across the River to Opihi Whanaungākore urupa by waka. The planner says he rejects the request saying there was no detailed evidence to support the extension of the cultural area on the planning maps however as you have heard from Dallas, who is a grave-digger for Opihi Whanaungākore urupa, that the area near the floodgate is a crucial in the practice of taking our dead by waka to the urupa as this is where the waka is docked 3 C Batchelor & A Coffin, Report on Submission on the Bunyan Road Structure Plan, Marina and Related Matters, 2012, p72 Page 260

8 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) so that the tupāpaku can be taken to its final resting place. The practice of taking our dead across the Ōhinemataroa (Whakatane) river is integral to Ngati Hokopu ki Wairaka s relationship with Opihi Whanaungākore and taking away this ability will impact on the connection that the hapu has with the place The Proposed District Plan states the area will be identified using criteria in the Regional Policy Statement to identify significance. The criteria include a range of factors to demonstrate significance. It is our belief that the cultural practice of transporting bodies by waka from Te Whare o Toroa (Wairaka) marae to Opihi Whanaungakore Urupa and the wider area can be demonstrated to meet these criteria The hapu seek better recognition of the true extent of the urupa and the relationship Ngati Hokopu ki Wairaka has with the urupa ie the river environment as a means of transporting bodes to the urupa. This should be considered on its merits, without consideration of possible future use that has not been demonstrated as appropriate The Regional Policy Statement provides quite clear guidance on this matter and provides a framework to assess significance. The Proposed District Plan gives effect to these criteria and as such the accurate identification of the extent of the cultural heritage site is consistent with both policy documents. The Proposed District Plan should reflect that the site is in fact not a point on a map but a cultural landscape, that includes tangible land based values as well as cultural association and relationship and its use. While some of this site is under water it is quite appropriate to show the relationship as a scheduled significant cultural heritage site within the District Plan, as this enables integrated management of the site. By not recognising the full extent of the site, including the link between the water body and the land, cumulative effects of development could completely undermine the relationship of Ngāti Hokopu ki Wairaka with the site, and effectively result in the alienation of the hapu with a highly significant site. 5 SUMMARY OF RELIEF SOUGHT 5.1 Revise policy 9 to more explicitly demonstrate the required balance between the social and economic benefits of the development. 5.2 No provision for a Deferred Marine Precinct or Marine Precinct Zone on the Bennett Block (60 Bunyan Road). 5.3 Allow for marine activities to be discretionary in all zones except in the coastal protection zone, where those activities should be non-complying. 5.4 Retain the Coastal Protection zoning for the Bennett Block (60 Bunyan Road). 5.5 Provide for Ngāti Hokopū ki Wairaka s relationship with the urupa in the structure plan. Page 261

9 4.19 Ngati Hokopu ki Wairaka - Karla Akuhata (Cont.) 5.6 Clarify the purpose of the Urupa Buffer and consult with tāngata whenua including Ngāti Hokopū ki Wairaka on its long term management. 5.7 Find a better definition for comprehensive development. 5.8 No change to height rules. 5.9 Allow Retirement Villages as a discretionary or restricted discretionary activity Extend the cultural and built heritage area on the maps to cover all of Opihi Whanaungākore urupa as well as the floodgate and surrounding areas at the entrance of the Orini canal. Kia ora Tatou Katoa List of Attachments Attachment 1: Evidence of Renee Mokai-Young Attachment 2: Evidence of Monique Keys Attachment 3: Evidence of Dallas Cole Page 262

10 4.20 Ngāti Hokopū ki Wairaka - Renee Mokai-Young 4.20 Ngāti Hokopū ki Wairaka - Renee Mokai-Young Page 263

11 4.21 Ngati Hokopu ki Wairaka - Monique Hudson-Keys submission 4.21 Ngati Hokopu ki Wairaka - Monique Hudson-Keys submission Monique Hudson-Keys c/- 27 Harvey Street Wairaka Whakatane 6 May 2014 Tena koutou, I write and attend in support of Ngati Awa and my hapu Ngati Hokopu ki Wairaka with regard to submissions for Proposed Whakatane District Council and re-development of 60 Bunyan Road. On two occasions I have voiced my concerns re this proposed plan and re-development and the proposal for Whakatane Marina at meetings held on my marae, Wairaka since the District Plan was released for submissions in June I have also had a Letter to the Editor published in the Whakatane Beacon early June 2012 regarding both Opihi Whanaunga Kore Urupa and proposed Marina Development. Not only do I have a vested interest in this land as a member of Ngati Awa and my hapu Ngati Hokopu ki Wairaka but as the partner of someone buried in that urupa (cemetery). On February 11 th 2012 I lost my partner of 8 years, Nikki Jos Tawhio Stewart to Myocardial Infarction (Heart Attack). He was 28 years old and I was 27 at the time. On Feb 16 th 2012 we paddled him up the Whakatane River Ōhinemataroa to take him to his final resting place Opihi Whanaunga Kore urupa situated across the Whakatane River accessible only via Bunyan Road and or River access. At the time of his burial Nikki was the fourth Uri (descendant) to be buried in Opihi and the youngest descendant buried there by approx. 40 years, which by any standard is something quite unique. Opihi was chosen as his final resting place not only because Nikki was staunch in his Ngati Awa-tanga but also because he was an active member of our hapu Ngati Hokopu ki Wairaka and an active member of our community of Wairaka. We lived in Wairaka at the time of his passing and took comfort in knowing there was only the river separating us in his death. We have a daughter who was 4 years old when her daddy passed away. Not only is it heart breaking that she only got to live 4 years with her papa but to know the only physical relationship she can have with her father is now at his gravesite. I do not have the means or the waka, nor the safe paddling skills to paddle myself and my daughter across the river each week to visit her father, we rely on the Bunyan Road access to get to the urupa and or via Floodgates. Whilst I am not opposed to developing our town, in fact I support it as a working member of our community however, what I do not support is the encroachment on the spiritual and cultural significance of Opihi and Bunyan Road site that is felt through these proposed developments. We (as a hapu) have also supported the use of Buffer zones around the urupa etc in order to reduce noise and visual encroachment should the Council be able to move forward with proposed plans, yet we have received little feedback from the council in regards to alternatives and or buffers etc to Page 264

12 Ngati Hokopu ki Wairaka - Monique Hudson-Keys - Letter to Editor - Beacon dated May lower the affect from the proposed developments. I also find it disheartening that the proposed plans, the Economic Impact Assessments etc do not refer to the fact that there is a customary Cemetery within extremely close proximity to the proposed developments especially in light of the proposal of residential / holiday units within the proposed Marina site I struggle to recall whether units / residential and holiday accommodation on the Marina were communicated by Council at times of meeting with Ngati Hokopu / meetings held on Wairaka Marae since 2012/2013. My biggest concern is that our ability to access the urupa will be disrupted and or made nonexistent due to developments and where it could lead in the future. I ask that the Council take deep consideration in including some sort of access clause / provision to ensure that ALL users of Bunyan Road are able to continue using the access ways to the cemetery and beach. As mentioned my deceased partner and I have a now 6 year old daughter who will eventually go on to have her own family, and feel if I do not advocate now for my daughter and her children to come, potentially our grandchildren and generations after will not be able to visit their grandfather at rest and form some sense of identity which is lost on so many of our rangatahi (youth) today. Although my partner no longer lives he has a blood line that is very much alive and it is my duty to ensure that our whanau to come are able to honour their roots without default of inaction and inability to access their urupa. I thank you for your time and hope that you seriously consider the affects any proposed redevelopments may have not only on current residents of the District but those to come. I thank you for your time. Nga manaakitanga, Monique Hudson-Keys Ngati Hokopu ki Wairaka - Monique Hudson-Keys - Letter to Editor - Beacon dated May Page 265

13 Ngati Hokopu ki Wairaka - Monique Hudson-Keys - Letter to Editor - Beacon dated May (Cont.) Letters to the Editor May 30 th 2012 RE: Threats to Piripai Revenue and Council Hypocrites Both stories published (threats to Piripai May & Council Hypocrites May ) could not have pleased me more! Over the past 3 ½ months I have been grieving the loss of my partner at the age of 28. My partner is buried at Ōpihi Whanaunga Kore urupā which borders the geographical boundaries of the Piripai Spit. Councillor Van Beek refers to Piripai as just a paddock I can tell you now sitting in the urupā (cemetery) mourning your loved one that it certainly does not feel like, just a paddock! Furthermore, the only appalling example of unnecessary bureaucratic interference as Councillor Garrett puts it, is from District Council in their vision to sell off or develop any free square inch they can, no matter the implications on those living within those areas or frequent users of the areas. The classification of the area as a high natural character classification could not be more correct! I refer also to Robert Power s Mirador development although he has reasonable grounds for query, his relentless efforts in trying to continue with Mirador lead me to believe that both entities see themselves as bigger than History and bigger the environment that surrounds us. The area s both Mr Power and Council are wanting to develop, are of high cultural significance, not only to the History of this town, but to the people of Ngati Hokopu ki Wairaka hapu, Ngati Hokopu ki Te Hokowhitu hapu and to Ngati Awa iwi as a whole. None of this, I can assure you, from a hapu and Iwi perspective, will go away. My grandfather (Past chairman of Wairaka Marae and Ngati Hokopu ki Wairaka representative) was integral in blocking Mr Power s development alongside the agencies who assisted and I will personally make it my mission to do the same for both The Heads and Piripai Spit /Opihi Whanaunga Kore Urupa. My partner and I have a 4 year old daughter who really hasn t even begun life yet. However she knows that she will be going to Ōpihi for the rest of her life to visit her daddy at rest. To hear Piripai referred to as just a paddock is not only insulting to me, but to the memory of my partner and our other whanau buried across OUR river!! I am yet to see these very vocal councillor s frequent Piripai and enjoy the sanctuary that it is. Piripai is used by many, not just Maori, or those visiting their loved ones buried in Ōpihi but by equine lovers, beach enthusiasts, everyday folk etc. And although I can understand Mr Power s grievance with council, he has had no trouble in making himself and his monstrosity of a house welcome in MY community of Wairaka. It amuses me that both Mr Power and Council seem to constantly miss the point. Although money making potential is there, these areas are steeped with history and cultural significance, and we as an Iwi, are only getting more knowledgeable and vocal. Sharpen up both of you!! Pull your heads out and start reconnecting with your town and the people who live in it. I feel that Council has a very small view of our town and how we, the people of this town use it! Good on you Environment BOP!! Let them sweat over their $21 million dollar paddock!!! PS: And just to be typical it was Maori land in the first place!! Council goes back years; I have a grand parent almost that age try having known recorded history with a place for over 300 years!! Monique Hudson - Keys Wairaka, Whakatane. Page 266

14 4.22 Ngati Hokopu ki Wairaka - Dallas Cole 4.22 Ngati Hokopu ki Wairaka - Dallas Cole IN THE MATTER OF The Resource Management Act 1991 AND IN THE MATTER OF the proposed district plan by the Whakatane Distrcit Council Statement of Evidence of Dallas Cole On behalf of Ngati Hokopū ki Wairaka 1. INTRODUCTION 1.1 My name is Dallas Cole. I am a member of the Ngāti Awa tribe through the Ngāti Wharepaia and Ngāti Hokopū hapu. 1.2 I am a gravedigger for Opihi Whanaungākore urupa. It is role I have carried out for the past five years. 1.3 I do it because that is my duty and because of the connections I have with our waahi tapu, which have pretty much all gone except for Opihi Whanaungākore. 1.4 In this evidence I want to share with you what it means to be a grave-digger and why I do it. 1.5 Opihi Whanaungakore is special to me, as a member of Ngāti Wharepaia and Ngāti Hokopū, because of the spiritual power it has and the fact it is as it has always been largely untouched and natural. To me, from our generation s point of view Opihi Whanangākore urupa is the last bastion. 1.6 There is a spiritual element that you cannot write on a piece of paper and that cannot be understood until you are part of it. I look in the eyes of those burying their loved ones and I see the pouri (sadness) they have for their lost one and they look in my eyes and I see them asking me if I can look after them. Page 267

15 4.22 Ngati Hokopu ki Wairaka - Dallas Cole (Cont.) 1.7 It helps that they are putting their loved ones into that whenua where they can see the marae, Kapu-te-Rangi and Turuturu Roimata. 1.8 It is our belief that when a person dies their spirit goes and sits on Turuturu Roimata during their tangi and when it is time they dive from the tapu rock and out to Papa ki Aotea at Whakaari and then on to their final journey. 1.9 On the morning of the burial, we meet and prepare for the day with a deep meditation. It is pretty quiet and we are all focussed on the job before us as we travel to urupa to dig the hole As a gravedigger we dig the holes with the whanau who are burying a loved one. When I look into faces of the whanau I see their mamae (hurt) but I see the way the wairua of the people changes from the moment when we do the first karakia to the final stage of when we put the dead into the ground. They change from a ahua pouri (grief-stricken) to a ahua pai (acceptance) The spiritual significance is there from the beginning and it doesn t start when you get over the bridge, it starts from here and the ahua (appearance) starts from the karakia (prayers). You have to take it seriously and do all of the things that you are meant to do because you know that you are going to be going into one of the most tapu (sacred) grounds in all of Ngati Awa and Mataatua Opihi Whanaungākore urupa is very tapu (sacred) and we never take anything in that we are going to bring back out. At the end of the process we take all of our tools that we have used to dig the hole down to the river and we wash them while we are doing a karakia because we do not want to take away any of the mea kino (bad things) with us. Then we leave the tools there for the next time Also we are not allowed to break the first skin of Papatūānuku that must be done by a tohunga As part of my role as a gravedigger I am also a kai-hoe (paddler) for those who want to be taken by waka to Opihi Whanaungākore by waka At the moment when we take a tupāpaku (dead body) to the waka we have to walk from Te Whare o Toroa (Wairaka) Marae to the boat-ramp which means that we have cross the public reserve and it feels as though we are compromising so much. A tangi is the most sacred time in a Māori person s life and we seem to be compromising so much of culture. We already have to deal with that and the boats in the river and now they want us to deal with their marina and all the additional boats it will bring When we take the tupāpaku (dead body) on the waka, the launching place is dictated by the tides however it is usually done from the boat ramp. Once we are launched we go up the river to mihi (acknowledge) Turuturu Roimata. Page 268

16 4.22 Ngati Hokopu ki Wairaka - Dallas Cole (Cont.) 1.17 On the Waka Tupāpaku (the waka carrying the body) there is no laughing, chanting or splashing of the water We then go down river and we enter the channels on the other side of the river that lead into the Orini. We land at a small bay not too far from floodgates on the Orini. From there we take the tupāpaku to their final resting place. While we are doing that there is always karakia and we do it until they are put down in the hole. This is important because, once again, we do not want to take the kino things of the urupa with us The karakia are the ancient karakia, the pre-european ones. It is also important that when the tupāpaku is being taken up to their final resting place that no one goes ahead of them except the tohunga When I grew up the korero was whāia nga taonga o te Pākehā (chase the knowledge of the Pākehā) but then we have lost they ways of our old people and so now the focus is whāia nga taonga o te Māori. Because even in death we are not safe from the encroachment of development We are not against development but when it is more important than our culture then the aspects of development are wrong. Because if my Ngāti Hokoputanga and Wharepaiatānga are to survive then it is up to our generation to protect it and it is going to be a David and Goliath battle I want to be able to pass this mahi on to my kids so that they can they can continue to protect that whenua and the tipuna for all of Mataatua. Page 269

17 4.23 Ngāi Taiwhakaea II Hapu- Manu Tarau 4.23 Ngāi Taiwhakaea II Hapu- Manu Tarau Page 270

18 4.23 Ngāi Taiwhakaea II Hapu- Manu Tarau (Cont.) Page 271

19 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen Page 272

20 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 273

21 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 274

22 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 275

23 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 276

24 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 277

25 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 278

26 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 279

27 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 280

28 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 281

29 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 282

30 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 283

31 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 284

32 4.24 Ngāi Te Rangihouhiri II Marae - Stan Ratahi and Manurere Glen (Cont.) Page 285

33 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle Page 286

34 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle (Cont.) Page 287

35 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle (Cont.) Page 288

36 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle (Cont.) Page 289

37 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle (Cont.) Page 290

38 4.25 Te Keepa Tawhio Lands Trust, Ngairo Lands Trust and Emere Apanui Stewart Trust - Te Tuhi Mate and Margaret Biddle (Cont.) Page 291