1 P a g e A CULTURAL IMPACT ASSESSMENT OF THE GREYTOW N WASTERWATER TREATMENT PLANT UPGRADE BEFORE THE AEE

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1 A CULTURAL IMPACT ASSESSMENT OF THE GREYTOW N WASTERWATER TREATMENT PLANT UPGRADE BEFORE THE AEE by Rawiri Smith on behalf of Kahungunu Ki Wairarapa, a resource consent officer for a mandated iwi in Wairarapa A DRAFT REPORT 1 P a g e

2 16 AUG Wairarapa ki uta, Wairarapa ki tai Wairarapa to the mountain, Wairarapa to the sea 2 P a g e

3 TABLE OF CONTENTS Introduction 3 Kaupapa Maori Methodology in a Cultural Impact Assessment 5 Taonga Tuku Iho Principle 7 Taonga tuku iho: wai tapu and other water types Other ceremonies that could be set at a wai tapu 12 Whanau Principle (Family Principle) 14 Taonga Tuku Iho Principle (Inherited Treasures Principle) 16 Maori Learning Principle 21 Transformative Action for Maori 24 Socio Economic Principle 28 Mahinga Kai 31 More Effects 39 Communications 41 Recommendations 43 3 P a g e

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5 INTRODUCTION 1. The following report defines the cultural impacts of the Greytown Wastewater Treatment Plant Upgrade on the traditional block of land named Papawai and associated waterways, the Ruamahanga from the confluence with the Waiohine to the Papawai Stream juncture specifically and downstream generally, especially Wairarapa Moana, the surface water bodies from Lake Wairarapa to Lake Onoke. 2. This Cultural Impact Assessment has been commissioned before an Assessment of Environmental Effects has been finalised. 3. The cultural impact assessment then predates accurate placement of the proposed Greytown Wastewater Treatment Plant Upgrade; methods of construction; specific planning of infra structure like transport plans; specific information about conservation plans; expected noise levels; any accuracy around suspected visual impacts; the specific irrigation method; hours of work; any odour issues; risk management against flood damage; further consultation procedures; integrating any other activities that occupy that space like access ways to the river and gliding. 4. Indeed the consultation can be best characterised by general discussion about issues at a conceptual level without specific data. Kahungunu ki Wairarapa: 5. My name is Rawiri Smith and I am employed by Kahungunu ki Wairarapa as a Resource Consent Officer. 6. Kahungunu ki Wairarapa is a legally established organisation responsible to the Ngati Kahungunu people of Wairarapa. It also works to support the collective of Ngati Kahungunu marae and hapu, known as Te Kotahitanga. 7. He Kawa Whakakotahi - our guiding charter - was signed by marae and hapu groups in January The charter confirms the relationships between Kahungunu ki Wairarapa and our whanau, hapu and marae. 9. The charter also aims to protect the rangatiratanga of marae, hapu and whakapapa entities allowing them to operate as a collective without being subservient to Crown imposed legal constructs. 5 P a g e

6 Through the rebuilding of our iwi authority, our people have directed the Kahungunu ki Wairarapa Board to focus on four key roles, these are to: 12. Represent and lead on behalf of our people 13. Communicate on behalf of, and within our iwi 14. Advocate on behalf of our people and Te Kotahitanga 6 P a g e

7 15. Promote the mana of Ngati Kahungunu ki Wairarapa. 16. Kahungunu ki Wairarapa recognize and support the kaitiakitanga of our hapu and marae with mana whenua over the proposed subdivision area. This is Ngati Hinewaka and their affiliated hapu. KAUPAPA MAORI METHODOLOGY IN A CULTURAL IMPACT ASSESSMENT 1. Kahungunu Ki Wairarapa hopes to one day be in the position to make the most of section 33 of the RMA where the possibility of the transfer of powers from those who have statutory powers now, including local government entities to other bodies and with respect to cultural landscape issues we hope our organisation will be involved. 2. The Resource Management Act states (1)A local authority may transfer any 1 or more of its functions, powers, or duties under this Act, except this power of transfer, to another public authority in accordance with this section. 3. (2) For the purposes of this section, section 33 of the RMA, public authority includes any local authority, iwi authority, board of a foreshore and seabed reserve, government department, statutory authority, and joint committee 4. Kahungunu Ki Wairarapa does not want to be a clone in this process. We want to assert our cultural preferences and we are sure they are robust enough to become a benchmark all New Zealanders can use and be confident in. 5. The right of Indigenous Peoples to report their values and the resultant impacts is outlined in the United Nations Declaration on the Rights of Indigenous Peoples as signed by New Zealand s government, specifically Article It states Indigenous peoples have the right to participate in decision making in matters which would affect their rights, through representatives chosen by themselves in accordance with their own procedures, i.e. Kaupapa Maori research process. 7. The six principles that underpin Kaupapa Maori Research are: 7 P a g e

8 a. Transformative Action Principle for Maori b. Whanau Principle (Family Principle) c. Socio Economic Principle d. Maori Learning Principle e. Taonga Tuku Iho Principle (Inherited Treasures Principle) f. Collective Vision Principle 8. In the analysis of impacts rather than just values Maori can outline what mitigation, remedial works or avoidance may take place in accordance with section 5 of the Resource Management Act. 9. As a part of the analysis, being aware of how this might happen as a part of transforming the people is of prime importance for Maori. 10. Kahungunu Ki Wairarapa is also aware that in engaging with the wider community, especially local government entities, there needs to be frameworks that can be communicated in a manner that can be understood by others while fulfilling the requirements of section 6 (e) of the Resource Management Act. 11. Section 6(e) states In achieving the purpose of this Act, all persons exercising functions and powers under it, in relation to managing the use, development, and protection of natural and physical resources, shall recognise and provide for the following matters of national importance: (e) the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, and other taonga. 12. This framework based on the 13. The process to understand the relationship Maori have with their ancestral lands will be outlined below in a framework, adapted to Maslow hierarchy of needs, to fit a Maori perspective. 14. To build up to this framework I will concentrate next on the values Maori have inherited. 8 P a g e

9 TAONGA TUKU IHO PRINCIPLE 1. The cultural impact analysis through a Kaupapa Maori Framework needs to include values and impacts on what we have inherited and while values might vary within indigenous peoples this is catered for in the legal framework. 2. Maori cultural values differ across rohe or regions, across iwi or tribes, across hapu or sub-tribes, across whanau or families and across marae or traditional, formal meeting places. 3. Section 6 of the Resource Management Act outlines part of the values protected by this act when it states: (regulators) shall recognise and provide for the following matters of national importance: a. (e) the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, and other taonga 4. Applications wanting to meet this legal requirement then need to know who are the indigenous entities associated with the lands and waters the applicant s developments will affect with respect to the indigenous culture and traditions. 5. The land block where the Greytown Waste Water Treatment Plant Upgrade will take place was traditionally called Papawai. 6. It extended further than where the marae is today because the area took in places: a. that could shelter the ahi ka, those who occupied the land; b. that could feed the whanau of that place with respect to: i. garden areas; ii. wild flora gathering places; iii. fresh water fish gathering areas; iv. bird snaring places; c. that could supply rongoa or medication; d. that could access building materials; e. that could access transport systems; f. that had places for sentries to be effective lookouts; g. that had enough resources to trade; h. that had enough resources to look after guests; i. where sacred rituals could be performed; j. where physical cleansing could occur; k. where hapu or sub-tribes could meet within themselves; 9 P a g e

10 l. where a hapu could invite the rest of the iwi or tribe; m. where the dead could be buried; n. where babies whenua, or after birth could be buried; o. that could give place to the many developments that made Papawai a nationally recognized. 7. Leila Chrystall s report, A Resource Inventory of the Ruamahanga Catchment, Wairarapa, New Zealand gives the following reason for the name Papawai: 8. There are many areas and features in the Ruamahanga Catchment that have Māori names. The Māori often used names that described the area. For example Papawai (papa meaning land, and wai water) is the name given to the area that has abundant water resources and is one of the greenest parts of the Wairarapa (P. Amundson, Personal Communication, 27 August 2007) 9. Indeed this was an area that was bountiful. 10. The land, air and water affected by the Greytown Waste Water Treatment Plant Upgrade is far more than its physical location because of the fluency of water and air. 11. This report will not be limited to the immediate surrounding area, but will include the marae, those in the kaumatua flats, those whanau who live in the surrounding areas. 12. This might describe the land, but not the people. 13. The tanagta whenua stretch back in time and now live in many places, but they all, including our future generations expect us to be kaitiaki and kaitiakitanga will be discussed below. 14. But since the strong periods of Papawai s history there has been interference in tangata whenua s relationship with its lands and its waterways, but this will be discussed in other questions below. 15. The interference of many of our traditional water bodies also interferes with our traditional relationships with those water bodies. 10 P a g e

11 16. In many of our waterways we have already lost the opportunity for ritual, cleansing, regeneration and food collection. This lost opportunity has seen: a. a decline in the expertise and knowledge we have in controlling our nvironment b. a reduction in the activities, traditions and customs we exercise in relation to the environment c. a weakening of the relationship tangata whenua have with the natural world d. a loss of the history, identity, and association we have had many of our sites of customary, traditional and religious importance. (Hemi, M. 2004) 17. When all these aspects, only referred to above are expanded and appreciated alongside many more aspects of rivers then the responsibility of being a kaitiaki is taken up and any gains for the future generations is the aim for cultural kaitiaki. 18. Kaitiaki has been outlined in the Resource Managment Act in section 7: a. shall have particular regard to,(a) kaitiakitanga: 19. An approach of progressive management so that over time interferences with the waterways in terms of discharge to water of treated effluent can eventually be zero, is something a kaitiaki can consider because there is progress to quality water. 20. There are important land concepts to consider in the Papawai Block 21. The land is important and should the risk of flooding eventuate, especially back flooding that would take the treated effluent, if this was breached, back into the marae and then the pollution of Papawai means the significance of Papawai should be stated. 22. This scenario would severely compromise the mana of a marae that is significant at multiple levels: 23. the immediate whanau of the marae who are kaitiaki for those relatives who live away from their cultural connection are kaitiaki of a. The urupa b. The marae c. The kaumatua flats d. Traditional lands e. Traditional waterways 24. the traditional hapu who carry the mana of ancestors who even centuries later inspire their descendants as witnessed by Te Ori Ori Mo Tuteremoana, quoted above; 11 P a g e

12 25. Papawai people who are characterised by the innovations in: a. political leadership, an unencumbered, parallel Maori voice first initiated in the 1890s that is only now being realised by the Maori Party b. leadership existed before this as A large and protracted meeting at Papawai decided that as a body the Wairarapa Maoris (sic) had no wish to interfere in the outbreak of fighting at Waitara, in the 1860s indicates. (Bagnall 207) c. traditional tertiary education, whose thinking was collected in 1860, set a pattern for what today is the ihi, wehi and wana underlying Maori educational achievement from the whare wananga d. desire for schooling at all levels especially a trade school so Maori could be a part of the economy e. The gifts of land preceded even the Crown s acquisitions in the Wairarapa, with the local press recording the granting of 500 acres at Papawai to the church and another block near Kuripuni, both grants being for the support of industrial schools... for the education of both races. In addition, Native townships were to be laid out near the new schools, andflour mills erected. These were ambitious plans, but as Wairarapa Maori were to discover later the vision was one that the church failed to honour. 1 f. health initiatives from 1898 that were the forerunners of Maori health providers including the sanitary committee and alcohol g. Maori language newspapers 2 in a turn of the century small town with Maori editors both male and female before media savvy became the realm of Maori TV h. the old school hosting styles complete with the brass band heralding the visitors down main street on the way to the marae, Papawai i. Papawai is a Kainga Manuhiri 2 1 Bagnall, pp , and; New Zealand Spectator and Cook s Strait Guardian, 13 April from Te Aohaeretahi Waitere at a Papwai land hearing in front of the Native Land Court, June P a g e

13 j. Wairarapa Maori tried to be a part of the economy, but they were kept out from as early as the 1840s when the Wairarapa leases were made illegal k. No mill was built at this 1854 although Governor Grey promised one for Papawai in 1853 as one of many inducements held out to encourage Maori to sell their land. The mill was not constructed until July 1856 and was operative but a short time. (Bagnall, 1991) 3 l. Peaceful initiatives that brought peace to Wairarapa and the symbolic carved sentries turned inwards m. Papawai is a historic place in many senses and construction in the GWWTP upgrade should mitigate against the risk of failing systems and flooding. 3 Bagnall, A.G., Wairarapa: A Historical Excursion, 1976, Published by Hedley Bookshop, Masterton 13 P a g e

14 TAONGA TUKU IHO: WAI TAPU AND OTHER WATER TYPES OTHER CEREMONIES THAT COULD BE SET AT A WAI TAPU 1. Waitapu is where only rituals of the highest tapu were performed. a. Rahui Ceremony b. If an event has occurred at a river like a flood or a drowning, a rahui might be placed on the river, effectively closing the river from us until the balance is redressed. 2. Pure Ceremonies a. Cleansing ceremonies from spiritual ailments were in wai ora. 3. Rongoa Treatments a. Water used for healing mate or sicknesses was gained from wai ora in rivers 4. Skin Infections a. Mud packs were used in these areas, especially blue clay found in Wairarapa 5. Fasting Rituals a. At the end of a fasting exercise when students attended a whare wananga, the closing of a fast was completed with the immersion in water. 6. Mate Kite Ceremonies a. Someone wanting to be guided by an ancestor who has died was prepared through a cleansing ceremony to be ready to communicate with higher level beings 7. Cleansing After Urupa a. Water from a wai ora place is used for cleansing people after they have been to an urupa 8. Cleansing After Death a. Water from a wai ora place is used to cleanse after death 9. Burials a. Very occasionally water is used to bury people, usually into caves where the bones might be protected 10. Whaingai Hau 14 P a g e

15 a. Food was offered to a taniwha, often near rivers because that is where many taniwha lived. 11. This is just at the spiritual level. Other uses will be addressed in question But since the strong periods of Papawai s history there has been interference in tangata whenua s relationship with its lands and its waterways, but this will be discussed in other sections below. 13. The interference of many of our traditional water bodies also interferes with our traditional relationships with those water bodies. 14. In many of our waterways we have already lost the opportunity for ritual, cleansing, regeneration and food collection. This lost opportunity has seen: a. a decline in the expertise and knowledge we have in controlling our nvironment b. a reduction in the activities, traditions and customs we exercise in relation to the environment c. a weakening of the relationship tangata whenua have with the natural world d. a loss of the history, identity, and association we have had many of our sites of customary, traditional and religious importance. (Hemi, M. 2004) 15. When all these aspects, only referred to above are expanded and appreciated alongside many more aspects of rivers then the responsibility of being a kaitiaki is taken up and any gains for the future generations is the aim for cultural kaitiaki. 16. Kaitiaki has been outlined in the Resource Managment Act in section 7: a. shall have particular regard to,(a) kaitiakitanga: 17. An approach of progressive management so that over time interferences with the waterways in terms of discharge to water of treated effluent can eventually be zero, is something a kaitiaki can consider because there is progress to quality water. 18. There are important land concepts to consider in the Papawai Block so land should not be contaminated to cater for treated effluent in water 15 P a g e

16 WHANAU PRINCIPLE (FAMILY PRINCIPLE) 1. Tangata whenua of this area are in the words of Aunty Hine Paewai s evidence given at the Treaty hearings for Wairarapa Ka haere au ki Papawai. Ko Ngati Moe, Ngati Kauhi, Ngati Muretu 4 2. The whakapapa, a treasure handed down, from Kahunugun Ki Wairarapa s eponymous ancestor Kahungunu to the eponymous ancestor of this hapu are as follows: 3. Ngati Moe from Ngati Kahungunu Kahungunu = Rongomaiwahine Kahungunu = Rongomaiwahine Kahukuranui = Ruatapuwahine Rongomaipapa = Ruapani Rakaihikuroa = Ruarauhanga Tumaroro = Tahuri Hineteraraku = Rangitauira Tamaraeroa = Mawhera Rangimatakoha = Ruamano Rua te Kuri = Manaia Rakaimoari = Te Aohaeretahi Tupurupuru = Hinemoa Tuteremoana = Wharekohu Haehaeteata (brothers) Paheronui Moe te Ao = Whakaihirangi Pinaki (cousins) Kauhi Kokohi Pateika Mahanga Puhua = Ruhi Tumaiteuru Te Aoteki = Tumaiteuru Muretu 5 4. In 1868 a Native Land Court Hearing Pirika Po stated The land (Papawai) belonged to Tumai te Uru, her and Wi Kingi s ancestor. My ancestors were from Heretaunga, Kauhi, i Kokohi, and Pateika. Tumai te Uru was hei tuakana mo enei (the senior for these). He came here first to Wairarapa and went to Whakawiriwiri. He quarrelled there with Te Rangitawhanga, Hiko s tupuna, ka karanga, ki nga teina kia haere mai. (He called to his younger relatives to come here) They came and went to Whakawiriwiri. Rangitawhanga was bewitched by Kauhi. His people then turned upon Kauhi and his people and they afterwards came to Papawai at Te Rua Oneroa. Tumai te Uru gave the land to Kauhi ma. They removed to Te Whare o Tumai te Uru beyond Te Ahikouka. Kokohi left his tuakana and teina and went away. Kauhi and Pateika remained and died at Papawai 6 4 Aunty Hine Paewai from evidence she wrote for the Waitangi Tribunal because she died before she was able to give it 5 Personal correspondence from Te Rangiuea Namana 6 Pirika Po form the Native Land Court Minute Books 16 P a g e

17 5. The Whakapapa from a prominent ancestor Rangitaane who is the eponymous ancestor a mandated iwi in Wairarapa, Rangitaane o Wairarapa. 6. Ngati Moe s whakapapa from Rangitaane is: Rangitaane = Maurea Kopuparapara Tokatumoana Te Puehu Te Aweawe Maiao Wharekohu = Tuteremoana Moe Te Ao 7 7. There are other iwi connections that I won t specify here, but will refer to are Ngai Tara, Ngati Ira, and Ngai Tahu(makaknui). While some of these iwi are referred to hapu their whakapapa are sourced from eponymous ancestors other than Kahungunnu or Rangitaane. 8. From these people to the writer of this report the whakapapa lines are: Ngati Moe and Ngati Muretu Ngati Kauhi Ngati Pateika Moe te Ao = Whakihirangi Mahanga Puhua = Ruhi Kauhi = Te Rapuhina Pateika = Tauiao Te Aoteki = Tumaiteuru Pikikapohia Mananui = Manakihau Hiatangata = Rangitumomoto Ngapukeriki Te Ikatuatahi =Taiwhakapono Muretu = Puruaute Punanga = Hinetukurangi Te Rangahau = Te W.kainga Te Whatahoronui = Aromea Irihehepa Parahako = Te Ono Te Aituoterangi = John Jury Ripeka = Ihaka te Moe Aromea = Te Whatahoronui Te Whatahoro = Hera Ihaka Hera Ihaka = Te Whatahoro Te Aitu o te Rangi = John Jury Meri Kiriwera = Ngahina Namana Te Whatahoro = Hera Ihaka Rangiuea = Hera Huaki Ida Ihaka = Rangikaiwhiria Frances = Ernie Rawiri Smith 8 TAONGA TUKU IHO PRINCIPLE (INHERITED TREASURES PRINCIPLE) 1. With respect to why rivers are important to tangata whenua it is because they have inherited a kaitiaki role to look after the taonga tuku iho referred to above. 7 McEwen, J., Rangitaane: A Tribal History 8 Mostly personal correspondence from Te Rangiuea Namana 17 P a g e

18 2. I must express some hesitancy about expressing some of our most treasured information in an area where tangata whenua will be compromised by pragmatism. 3. Telling half the story is not contextually right either. One of Papawai s contemporary taiao (natural resource) experts is Murray Hemi A strong point he made was that tangata whenua spiritual values are not valued by the legal framework and then he set out the beautiful story of how we gained water. 5. I recite it here because the importance of rivers to tangata whenua is based on the delivery of wai ora, life sustaining, life promoting, life abounding water and we got it from our atua, our gods. 6. This is to be clearly understood: all things have their being through water and fire. If there were soil alone the land would be dead, without water and fire. 7. The origins of water are linked back to the times of the divine creation of our Maori Universe. Water is the archetypal symbol of life and the first product formed between the celestial parents, Ranginui and Papatuanuku. 8. In the beginning there was Io, the origin, the progenitor. Io created Te Kore and in turn from Te Kore emerged Te Po nui, Te Po roa, Te Po tangotango, Te Po uriuri. Dark soon merged to form the soft twilight, the dawn and finally Te Ao Marama 9. It was during this time of creation that Ranginui combined with Papatuanuku to produce the many Gods of heaven and earth. These gods knew if they were able to let air and light into their world to many aspects of the world would begin to flourish and multiply. And so the parents were separated. 10. Such was the sadness of Rangi at his separation from Papa that he constantly wept great rainfalls upon Papatuanuku. Thus, it was Rangi who provided the gift of water to the earth. 11. This is the divine origin of water. Water is sourced directly from Ranginui. Water of this nature is known as wai ora; the water that carries the regeneration, bounty and vitality. 9 Te Atua Korero (The stories of the Gods) Evidence given by Murray Hemi at the Waitangi Tribunal hearings 18 P a g e

19 12. The life sustaining energy of Mauri is carried down from the heavens in the form of water around the earth by a network of rivers, streams, lakes and aquifers. 13. Water has an important role to play in the protection, preservation and enhancement of the Earth s mauri. Papatuanuku in return clings to the tears, this pure water and in doing so is able to provide life to all living things. 14. The major kaitiaki duty is to ensure that the treasures are passed on in as good a state or indeed better to the following generations. 15. This hereditary responsibility is to protect, preserve and enhance the mauri within all natural resources and thereby assist in the growth of Ranginui and Papatuanuku. 16. The preservation or restoration of mauri within the Kahungunu rohe is pivotal to the on-going relationship between us and our environment. 17. It is a rightful expression of tino rangatira and a base function of our mana whanua and mana moana over our rohe. 18. Takirirangi Smith explained in his historical report for the Waitangi Tribunal more about rivers in whakapapa korero or information passed down to inform tangata whenua of the origin of things. 19. He states: Now this is the origin of taniwha. Urutengangana is the oldest child of Rangi and Papatuanuku, whom married Putoto, the oldest child of Tane, by his senior wife Hinetuparimaunga. The senior child of Putoto and Urutengangana was born, Hinepehetua, whom married the younger sibling of Urutengangana, Haepuru. From here descends the ancestry of taniwha. These are the taniwha that cause alarm to humans. These are the senior ranked of Rangi and Papa, whom are tapu. 20. Paretekuhi mated with Paretewawau. a. Hineukuuku b. Hinerepo c. Hinematua d. Hineone 19 P a g e

20 21. Now this is the origin of all the waterways of the land. They created them, and took care of them including the offspring of Hinepeketua. Their ancestor is Parawhenua. This is why we manage to obtain water and everything in the world survives. 22. The setting from these pieces of information will help to explain the spiritual properties of the river, but the water quality has to be wai ora, life sustaining, life promoting, life produced in abundance from the highest quality water. Water Quality 23. The river can bring high water quality with the help of natural processes like wetland filters from plants like kuta, a type of flax that filters methane, freshwater shell fish like kakahi that filters sediment. 24. Pure water is the provider of life to all living things. River water is important to a number of spiritual imperatives including the exercise of customary rituals such as tohi and pure. (Hemi, M. 2004) 25. Water Throughout The Hierarchy of Needs 26. In a province named Wairarapa or glistening waters the value of water has been a conscious value in traditional times through to contemporary times. 27. The more local name of Papawai again shows the importance of water as a strong sense of identification Water for Morehu Needs 28. Finding a place to occupy is based on essentials but over time these routine places are fondly attached to as the nuanced feeling that is home. 29. Waikoukou is the water for bathing an essential activity when people seek to occupy an area permanently. It is a name of a neighbouring area and an activity for everyone 30. Waimaori is the ordinary water, a quality indication, and is used for drinking water 31. Waituna is water laden with food specifically tuna or eel 32. Waipaua is water that is used to store paua like a chiller Water for Tautoko Needs 20 P a g e

21 33. The security of the traditional home has been undermined by the process of colonisation for a minority, but the people of Papawai have consistently sought to control their destiny alongside the mainstream culture. 34. The Papawai Stream care group has the potential to tautoko neighbours and receive tautoko from the neighbours and government agencies, but the education process in informal and formal ways. Water for Turangawaewae Needs 35. Ko wai koe? Is a basic question to establish a person s identity and is usually translated as who are you? Literally the translation is more what water are you? because people identify to the waters that they have grown up with and is a part of the pepeha another form of identification. 36. For many in Wairarapa, specifically those from the valley, the pepeha that is part of the identification where there are many maunga or mountains that might differ as points of identity for the different hapu, but form the catchment of the awa or river for most hapu, the Ruamahanga. 37. Papawai is at once an image of land that it is easy to get your feet into and after this not such a strong place to keep a foothold in. 38. The name though is recognised throughout the country amongst Maori with knowledge of national Maori events, so it is a place that whanau of the marae are proud of. Water for Manu Whenua Needs 39. Waiariki is when there are healing waters often associated with hot springs as healing waters but there are other waters with healing properties like associated mud packs. 40. Waitapu are waters set aside to perform sacred rituals like those described above. Water for Tino Rangatiratanga Needs 41. Wairua is literally two waters, but its true meaning is the figurative meaning as the spirit. The wairua of a place is about how all those spiritual aspects come together. 21 P a g e

22 MAORI LEARNING PRINCIPLE The needs for Maori are similar to many peoples, though the specifics might differ. A theory by Maslow equates needs with a hierarchy and these can explain the many other uses of the rivers. In traditional times Maori went from these basic needs for survival or motuhake through to tino rangatiratanga or self-actualisation as in figure 1. Figure 1: Transforming Maslow s Heirarchy of Needs Maslow s Maori Heirarchy of Needs Heirarchy of Needs 1. Physiological Needs 1. Motuhake Needs Air Air Including wind Food Kai Water Wai Shelter Nga Whare 2. Safety Needs 2. Tautoko Needs Security, Security, Order, Order, Law, Law, Stability Stability 3. Belonging Needs 3. Turangawaewae Needs Work group, Roopu Kaimahi, Family, Whanau Affection, Ihi, wehi and wana Relationships, Whakapapa 4. Esteem Needs 4. Mana Whenua Needs Self-esteem, Naming, Achievement, Characteristics of a People Mastery, Feats Mastered Managerial responsibility Rangatiratanga 5. Self Actualisation Needs 5.Tino Rangatiratanga Needs 22 P a g e

23 realising personal potential, self-fulfillment, seeking personal growth, peak experiences. Self determination as part of the group Self -fulfillment as part of the group Rangatiratanga Implementing innovation The river has in traditional times met many of these needs. Rather than 10 examples of each, hopefully one would suffice. A General Maori Heirarchy of Needs With Respect To Water 1. Motuhake Needs Air Including wind: Walks by the river for fresh air Kai: Waipaua Where the paua was kept Wai Waimaori For drinking and food Nga Whare From the wetlands that streams and rivers run through Papawai Fern that was used to build houses alongside other waterway plants like raupo. 2. Tautoko Needs Security Whakapapa, Tikanga, Stability Escape routes were often made to obscure parts of a river The Pepeha to a river locates a person The rituals around a river like knowing the signs of flooding helps to understand natural laws. There were human laws around rivers that helped people to understand the river Finding a place to survive and/or prosper on the river stabilised whanau with respect to surviving well 3. Turangawaewae Needs Roopu Kaimahi, Whanau Ihi, wehi and wana Whakapapa tangata The working groups could follow the seasons of the river, inanga runs The place for all parts of the Whanau on the river and transport to other whanau members Understanding the river can bring an awe of life The connections to others on the waterway can enlarge the integrated style of the co-operative like what Wairarapa Maori long for from Wairarapa Moana 23 P a g e

24 4. Mana Whenua Needs Naming: Characteristics of a People: Feats Mastered Rangatiratanga The stories of the river are caught in the names like Papawai above Our neighbouring iwi have likened the Wairarapa Maori to eels Our reputation for birthing rights as described above The interior living was mastered because of rivers The rangatira on every bend of a long river like the Ruamahanga is proof of strong leadership than can work with others while holding a place for a group of people like a hapu or sub-tribe 5.Tino Rangatiratanga Needs Self determination as part of the group: Self-fulfillment as part of the group: Rangatiratanga: Implementing Innovation: In the river being able to trade from a sense of knowledge that could build confidence in the producers and the receivers In the establishment of peace because the group is willing to trust the leader has achieved what is possible and balanced with the river Leadership not as one person, but as a part of hundreds Bringing together ideas like how to store food from the rivers and how to trap tuna in Patuna All the hierarchy of needs can be met as a community develops and the Papawai people have done that traditionally and in contemporary times. 24 P a g e

25 TRANSFORMATIVE ACTION FOR MAORI The possibility of tohi rites contributing to the transformation of whanau, hapu and iwi is one example of how waters associated with Greytown Waste Water Treatment development are important for Maori. Tohi Ceremony 1. Traditionally Wairarapa Maori had many rituals that celebrated a child s birth and one of these was a tohi ceremony. 2. As a part of being tangata whenua there are many examples of woman who had married outside of their traditional areas and left to reside with their husbands, who were brought home to have their children homes and perform the tohi ceremony in their own wai tapu or sacred rivers. 3. This ceremony was carried out just after the junction of two rivers like the Ruamahanga and the Waiohine after the komiti 10 stage of babbling waters where the water goes flat. 4. This part of the river is where the mauri of two rivers come together and when the two rivers are both carrying wai ora, it is the appropriate place to bless a baby. 5. Karakia or prayers were said alongside an Ori Ori that was sung throughout the child s life. All parts of the Tohi ceremony celebrated life and gave the child goals the child would aspire to throughout its life. 6. A famous ori ori is one for Tuteremoana who the people of Papawai are descended from. 7. Just two lines from the 135 lines state: a. kotahi tonu te hiringa i kake ai Tane ki Tikitiki-o-rangi, ko te hiringa i te mahara b. There is one power that allowed Tane c. To ascend to the highest heaven it was the power of the mind. 10 Komitinui, not a transliteration of Committee, but named after this part in the river where there is a lot of noise before there is a solution 25 P a g e

26 8. The model for the ceremony is based on the model which was believed to be set by the God Tane for baptising his granddaughter, Hienrauwharangi. (Mead, H. 2003) 9. The model spoken of here was recorded in this place Papawai and is what Wairarapa were known for throughout the country. Morehu Needs 1. The basic start to life is a time that ensuring survival is essential and what rites are concerned with is celebrating the birth and that life going forward is mapped out and the water that will support the growing in this life journey is vital to achieving this life vision. 2. When this traditional culture that characterised Wairarapa is considered alongside the contemporary reputation of Wairarapa Maori as people involved in the murder of children, there is a need to return to traditional values. 3. The tohi rituals and pure ceremonies were ways that new life was celebrated in activities located around the river and streams, carriers of wai ora, or healthy water, set aside as waitapu, or sacred water. Tautoko Needs 4. The support for the child, parents and grandparents gives all these parties the assurance that it is a village bringing up the child. Turangawaewae Needs 5. Traditionally women were sometimes brought back from the places of their husbands to the rivers that had nourished their growing years so they could give birth in the whare kohanga, the nesting house. 6. Papawai as a reference to land and water are the two areas where the rites at birth come together. 7. The perceived pollution of the area where people throughout New Zealand who whakapapa to Papawai want to come back at present to bury the afterbirth of their children thus connecting to their turangawaewae, but how will they feel about the perceived pollution of the area. 26 P a g e

27 8. The current degradation of water in part by treated effluent from municipal wastewater plants makes the rivers and streams inappropriate for these ceremonies, eliminating the total package of traditional culture as part of the solution to the current tragedy of undermining the value of children. Mana Whenua Needs 9. Wairarapa Maori were traditionally characterised by the tohungatanga, or priestcraft, that was a strength of the rohe or district acknowledged by other iwi. 10. Kahungunu Ki Wairarapa trace their initial connections to Wairarapa through Kahungunu s grandfather, Rongokako who was educated at a whare wananga, a tertiary level education, in the ways of tohunga, the priests. 11. There were many roles for the tohunga and a role Wairarapa tohunga were well known for was the ceremonies surrounding new-born children. 12. Many of these are referred to above, but these are a part of a larger package of rituals that value new-born children. Tino Rangatiratanga Needs 13. There are other solutions from other cultures to value children, but when parts of the problem are self-loathing parents then their cultural traditions that affirm the value of children, the parents and the extended family are solutions that are significant because it can overcome self-loathing. 14. There might be wai ora resources at other parts of the river, but these places are not appropriate because the land is not associated directly with the people involved in the tohi and pure rituals. 15. The complete package of ceremonies to celebrate the new life and the include a. Composing an inspirational ori ori, personalised lullaby b. Naming c. Tohi d. Pure e. Pito burial f. Hakari 27 P a g e

28 16. While the third and fourth rituals are directly involved in the river, the first two rituals can be unveiled at the river. 17. The total package is dependent on cleaner water and while there will not be a solution immediately Papawai Maori want to know it is a future they can build to and a present they can build with. 28 P a g e

29 SOCIO ECONOMIC PRINCIPLE: PROCESS 1. A collective vision was the basis for the post European Papawai development. 2. The bringing together of wider hapu to Papawai to consolidate a political position, strengthen leadership, creating conditions of innovation, establish communication strategies is the history of Papawai. 3. The present Papawai community extends past traditional parameters because those interested in Papawai extend into areas around the nation. Considerable progress can be made when these whanau members are facilitated to contribute to the vision or moemoea of Papawai 4. But as each whanau member living away from home knows, those who are left keeping the home fires burning are the instigators of actions that fulfill the vision. 5. A vision of honouring the past by the actions of the present is hardly surprising, but fulfilling this is a lot more difficult and a vision of the processes is important in achieving this goal. 6. A collective vision with a concentration on process has been given by the Waitangi Tribunal in its report from the enquiry area that includes Wairarapa and can be referred to because the RMA section 104 allows for references to other appropriate planning documents. 7. The Greater Wellington Regional Policy Statements includes Policy 47: Principles of the Treaty of Waitangi that states: 8. When considering an application for resource consent, notice of requirement, or a change, variation or replacement to review of a district or regional plan, particular regard shall be given to: 9. (b) Waitangi Tribunal reports and settlement decisions relating to the Wellington region. 10. This report in section where the Tribunal recommendations states: 11. We recommend that the Government commit to a comprehensive review of these acts, concerning local government that achieves: a. engagement by all local authorities with the Māori communities they serve; i. In the GWWT development, the SWDC continues from this Cultural Impact Assessment to clear and direct consultation with the Papawai marae community 29 P a g e

30 b. concentration of functions in fewer local authorities, so that the burden on Māori of having to form effective relationships with many different bodies is lessened; i. in the GWWT development, the SWDC s working through consultants is made clear by SWDC to the Papawai community so when the collective vision is given the message is not muddled by the levels receiving the message c. shared power and delegation of local authorities functions to Māori entities in all appropriate areas and circumstances; i. in the GWWT development the control of this development is of such significance that the Papawai Marae community should be partnered by SWDC going forward d. increased capacity of tangata whenua to engage meaningfully in resource management decision-making (which will involve paying and training them); i. in the GWWT development, decision making involves the consideration of many factors, all given different weighting, but the reason why the Papawai Marae community concerns should be considered is the iconic status for South Wairarapa that this place has at a national level e. and substantial upskilling of council staff and councillors in understanding the Māori world-view, including enhanced skills in te reo Māori me ōna tikanga (the Māori language and related customs) i. in the GWWT development understanding the significance of Papawai and the associated waterways can help SWDC realise the asset that Papawai is as they weigh up the considerations f. and Crown treaty obligations and how they are expressed in the Resource Management Act 1991 and local government legislation. i. In the GWWT development the safety and protection in the law as expressed in the RMA is extended to the Papawai Marae community g. We also endorse the findings of the 2005 Local Futures study, which called for further research investigat[ing] how elements like trust, credibility, integrity and willingness to communicate can be incorporated into local government practice. i. In the GWWT development these elements are an important part of the way SWDC goes forward with the Papawai Marae community and while these characteristics take time development, this is an important place for it to happen 30 P a g e

31 h. We agree, and see an associated need for better information management and information sharing. i. In the GWWT development this report shares with SWDC information that extends past normal levels because of the importance of Papawai for its immediate community and the Wairarapa Maori community i. To ensure that good working relationships happen all the time, rather than arbitrarily or opportunistically, we call for clear lines of accountability that are supported by legislation that enables, promotes, and (at least for key decisions) requires full involvement of tangata whenua. 12. i. This is the degree of commitment that is needed in the GWWT development because future development through a solid process can reassure the Papawai Marae community that present hopes will be realised 31 P a g e

32 SOCIO ECONOMIC PRINCIPLE - ACTIVITY 1. In the GWWT development waterways the use of aquaculture as a commercial opportunity has occurred all the way through history and is diminished to the point that food gathering supplements in small part the food budget of whanau from Papawai. 2. The important and urgent need of Papawai to tautoko their manuhiri is a hapu and marae level for the socio economic development in this area 3. The option to exclude Maori from involvement in the European settlement economy was taken to the level of government interference extended to drafting laws that outlawed the leasing of land. 4. At another level the change from aquaculture to the agriculture took away traditional sources for trading, even in the Maori concept of trading. 5. The past socio economic levels were determined by bigger water bodies: including Lake Wairarapa enlarged by the mouth of Lake Onoke closing. 6. The numbers and variety of indigenous water fauna was also different at least from the current perception of tuna or eels 7. The types of tuna are the a. the haos; b. the rikos, c. the paranuis, d. kokopu tuna The indigenous white bait are: a. Inanga b. Koaru c. Kokopu 9. Other freshwater fauna gathered in these areas a. Kakahi b. Koura c. Piharau 11 accessed on 10 August P a g e

33 10. Long fin eel was the king for quantity of the fresh water but it migrated last of all 11. To my (Tama Sanders) way of thinking, one of the most wonderful things about this migration is that they never migrate out of their turn. 12. The first to make the journey are the haos; next come the rikos, then the paranuis, and last of all the kokopu tuna While this species is an endangered species and deserves immediate attention like ensuring a migratory passage and water quality that would allow it to live without disease and so its habitat is not compromised by nitrogen and phosphorus loads the kokopu should be the indicator species. 14. Kokopu, not to be confused with the kokopu tuna, but the indigenous trout, another endangered species because there are more elements that the kokopu needs that are not required by eels or exotic trout. 15. The research is not well enough developed on the kokopu because the research does not overlap with exotic research as the kokopu have very different characteristics. 16. What we do know though could happen now or move towards actions that enhance the kokopu s environment like better water quality and the need for indigenous riparian planting. 17. While it might be desirable in some people s minds to view a catchment in sections, gratefully this is not the case with the new National Policy for Managing Freshwater where it states: 18. To improve integrated management of fresh water and the use and development of land in whole catchments, including the interactions between fresh water, land, associated ecosystems and the coastal environment accessed on 10 August P a g e

34 19. The record of the size of the freshwater fishery is not taken from Papawai, but Lake Onoke because the catchment is inter connected and using the eels from Papawai 20. While tuna has been a part of the staple diet when the mouth of the lake closed in the Hinarangi season these are some of the recorded accounts of the tuna migration. 21. When the run of eels begins, they come down in thousands one wonders where they all come from. They pass through the channel as thick as the channel can hold them. 22. When they reach the sand bar at the entrance of the lake they fan out on both sides, for they cannot go back the way they have come. In this manner the eels are pushed into the tawiri, (or the end point of the drains) and they end up trapped inside the hinaki. 23. Even after the traditional aquaculture was taken away in terms of being a commercial option, the casual source of supplementing the income from the 1960s has changed. 24. Another problem for Papawai is the pollution of our waterways. The eel stocks are far less now. All the eels and crawlies have gone, right through the area, was the observation Kingi Matthews made from a life time of experience in and around Papawai with his family gathering from these areas. 25. Tina Rahui, a researcher and archivist, supported Kingi Matthews evidence. She described photos of very large eels caught at Pāpāwai in the late 1930s or early 1940s. She confirmed that eels today are much smaller. 26. Fewer and fewer sites are being used today, but a report on the cultural values of Papawai Stream has alluded to some specific uses. 27. Laura Keenan s Instream Flow Assessment for Papawai Stream states that this site is being used for the important values including Mahinga Kai which are: 28. The mauri, or life force, of the stream and connected waterways including groundwater systems; 29. The puna (springs) in the area, particularly those in the vicinity of the marae which were historically important for cultural reasons and are important still, but to a lesser degree; 34 P a g e

35 30. Mahinga kai (food gathering), particularly for koura, kakahi (freshwater mussels) and watercress; 31. The presence of a healthy tuna (eel) population; 32. Recreational use, particularly for swimming at the marae and canoeing from Fabians Road to the Tilson s Creek confluence; 33. Although not specifically identified, there are likely to be waahi tapu sites associated with the stream either within or in close proximity. 34. Because Papawai Stream flows through Papawai Marae it is intricately linked with the peoples history; and 35. High amenity and landscape value. (Keenan 2009) 36. Other uses in the Papawai Stream include: a. Restoration of the stream through riparian planting b. Keeping of tuna as pets c. Connecting with other stream uses through the stream care group d. Education groups are interested the 37. By implication Laura states that water cress, koura and makakahi are the types of food being gathered and I suspect that only water cress is being gathered in any significant quantity. 38. Given the current state of the discharge to water I would be surprised if anything else was being gathered. 39. The characterising of Wairarapa Maori is through their connection with tuna that has been undermined by reducing the commercial opportunity for aquaculture. 40. The Mahinga Kai is presented below through the preferred learning perspective as established above 35 P a g e