Te Warawara Te Wairua O Te Iwi O Te Rarawa

Te Warawara Te Wairua o te iwi o Te Rarawa

A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest WHAKATAUKI – KO TE TAUMATA

Ko te taumata, ko te taumata May we never lose sight of the heights, Kei ngaro i te tirohanga. Summits and peaks of life. Ko te taumata, ko te taumata, With perseverence may we achieve our kia toa tatou, kia manawanui. visions, ambitions and dreams. Panguru maunga, he maunga tapu koe, Panguru mountain, you are indeed sacred. lringa korero o nga maatua tupuna. The words of wisdom of past generations Kitea ana koe i tawhiti noa e, are enshrined on you. herea rawatia, potaea e te kohu. From afar you can be seen, though – at Tu tonu mai ra, e nga whare tupuna, times you shroud yourself with mist. i runga i nga marae i waiho iho e, May you, our ancestral houses, E noho, me noho te taumata o te whare, stand firmly on the marae, Kia puritia ai te tapu me te mana. which have been left to our generation. Ma wai e taurima nga marae e hora nei? May the orators and leaders occupy your Te tika, te pono, kia mau te aroha. taumata of oratory and leadership, and so maintain the tapu and mana of our people. Ma tatou, taitama, ma tatou, e hine ma E hapai, tautoko nga taumata korero. Who will be the sentries, the pillars of our marae? Justice, integrity and love must be the foundations. Let us, young people, strive for knowledge that will, In time, become wisdom with age and experience.

As published by the school Mission statement Te Wānanga begets Te Hauora - Learning produces Wellbeing Professor Charles A Royal, (2003) editor from The woven universe: Selected writings of Rev. Māori Marsden.

Introduction This guide for teachers in ways to nurture kaitiakitanga of the Warawara Forest has been written at the request of Te Kura Taumata ō Panguru. This forest is of utmost cultural and historical significance to the hapū of Te Rarawa. It has one of the largest kauri stands in Aotearoa and is home to many threatened native species. It is ranked highly in Northland for its biodiversity. Te Rarawa have never conceded their ownership of the resources on this whenua. It is hoped that through deeper learning about their tāonga, the next generation will not only see how important it is for them to serve as guardians and protectors of the Warawara Forest, but also how their efforts will support the objectives of the Kaitiaki Komiti and the community, in ways that will lead to future employment opportunities. Two of the strategic goals of Te Rūnanga ō Te Rarawa are:

Education & training Te Kaitiaki o te Taiao – Mātauranga That we look after That Te Rarawa people are our environment so educated to achieve their full that it sustains our potential and support the communities. development of iwi.

Caritas Aotearoa New Zealand Caritas Aotearoa New Zealand (CANZ) is the Catholic agency for justice, peace and development – an official agency of the New Zealand Catholic Bishops Conference. We work in Aotearoa New Zealand as well as in the Pacific, in Africa and in Asia. We work in partnership with impoverished communities throughout the world, and also, through advocacy and education for justice here at home. Indigenous peoples are one of the key strategic priorities in the Caritas Aotearoa New Zealand 2012-2017 strategic plan. Work on this resource has been undertaken through the Caritas Aotearoa New Zealand Tāngata Whenua workstream. This work includes building partnerships with Māori communities and making links between local partnerships and projects with Caritas indigenous partners in our overseas aid and development work. In October 2014 CANZ published a report Small yet Strong – voices from Oceania on the environment. Caritas Oceania, of which we are a member, has raised environmental justice and climate change issues as matters of urgency affecting the wellbeing of peoples of the Pacific. This resource touches on the variety of ways communities need to commit to working to protect and sustain the environment. The report states “Through restoring and healing the environmental damage of the past; controlling and repairing the environmental activities of the present; and minimising, planning and preparing for the environmental challenges of the future, we can all be part of their work and their response. The griefs

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 1 and anxieties of the peoples of Oceania are our griefs and anxieties; their joys and hopes are also our joys and hopes.” Small yet Strong, 2014, Caritas Aotearoa New Zealand, p 64. This educational resource has been prepared to assist young people of Te Rarawa the next generation, to get actively involved in the conservation of the Warawara forest. Only a few generations ago Te Rarawa were dependent on forest as their pataka. Now because of introduced predators the forest is being prevented from regenerating. It is time to reconnect people with the forest in order to restore it to good health.

It is essential that Catholic Māori feel that Caritas is their organisation… Justice issues for Māori must be part of the work of Caritas. New Zealand Catholic Bishops Conference, 2012

Scripture and Catholic social teaching

But ask the animals, and they will teach you; the birds of the air, and they will tell you; ask the plants of the earth, and they will teach you; and the fish of the sea will declare to you: Who among all these does not know that the hand of the Lord has done this? In his hand is the life of every living thing, and the breath of every living being. Job 12:7-10 The constant message through the traditions of many Christians is that of the goodness of God’s creation. In all creation stories the world is gifted in beauty and balance, and humanity is given the responsibility for the ongoing task of protecting creation through our lives. So using the resources of the earth wisely and cultivating the earth with mindfulness comes with the teaching that all is gift. God saw all he had made and indeed it was very good. Genesis 1:31 Catholic social teaching principles woven into this resource include the Common Good, Stewardship and Participation.

Social obligations – towards the Common Good Commitment to the common good is about respecting the rights and responsibilities of all people. Our responsibilities are not just to satisfy private interests, but take into account our social obligations towards one another as communities of people living together. When we make decisions, we choose to consider the good of all – he painga mā te katoa. Māori have a special relationship to Papatūānuku and her resources. As children of Tāne, people have social obligations to fulfil towards Papatūānuku and her whānau to promote their welfare and their good. How is God asking us to build communities that willingly work together to protect and share the goods of the Earth?

Kaitiakitanga – interpreting Stewardship We are kaitiaki – guardians of the earth. Exercising stewardship is caring for the gifts that God has given us, including the environment, our own personal talents and other resources. Understanding our interdependence with all living creatures, we use God’s gifts responsibly to meet the needs of everyone, now and in the future.

2 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Understanding what kaitiakitanga or stewardship means can be difficult as many people use the same words but mean different things. Māori Marsden describes a kaitiaki as “a guardian, keeper, preserver, conservator, foster-parent, protector” and as kaitiakitanga as “guardianship, preservation, conservation, fostering, protecting, sheltering”. Sometimes stewardship or guardianship are used in the English language to describe the role of a person who looks after another person’s property, or to describe a relationship with the earth that is able to exploit or overuse the goods of the earth. However, the Catholic definition of stewardship is about being concerned for the wellbeing of both the planet and its people, and valuing all life for its own sake. We have to look after the gifts God has given us with an attitude of humility and awe. How is God asking us to respond to the principle of Stewardship of the environment?

We all have a part to play – making meaning of Participation As humans sharing in life on this earth we are participants in the great “dance of life”. Another interpretation of that idea, is that all humans are co-creators in bringing about the Kingdom of God here on Earth. The principle of Participation – nā tōu rourou, nā tōku rourou – means each person has something unique and important to contribute to society. We are all called to be active members of our local and global communities. All people have a right and duty to participate in society, seeking together the wellbeing of all. How is God asking us to respond to the principle of Participation? How are we being asked to contribute?

‘A new approach and a new culture are needed, based on the centrality of the human person within creation and inspired by environmentally ethical behaviour stemming from our triple relationship to God, to self and to creation.’ Pope John Paul II and the Ecumenical Patriarch Bartholomew: Venice Declaration, 2002

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 3 What is the big idea or focus? Rangiahua, Kohu and Kaitiakitanga Rakuraku2 describe In the context of nurturing awareness of the relationship between tāngata kaitiakitanga as an whenua and all of creation. environmental decision making system which has What key understandings are important for been developed by tāngata my students right now? whenua to fulfill their • When we live as kaitiaki we belong, and what we do matters responsibility toward their for the common good. tuākana, the domains of • Kaitiaki work together with creation to strengthen the social Ngā Atua Māori. Kaitiaki are obligation we have as children of Tāne. responsible for protecting • Learning about and taking action to live as kaitiaki brings the mauri, and also hold the increased wellbeing-hauora to all our relationships. responsibility for passing on the environment to future Driving question generations in a state that What are the key points of knowing, doing and being kaitiaki of the is good or better than it Warawara Forest? currently is. Kaitiakitanga includes the Knowing following concepts: • Know how everything is interconnected. • Guardianship God – Te Atua is creator of all that is good and the source of • Care tapu and mana. • Wise management My tūpuna have influenced my knowing, doing and being. • Resource indicators, All people have a right and duty to participate in society where resources indicate seeking together the wellbeing of all. the state of their own Biodiversity is the variety of life on earth. mauri. Doing Kaitiakitanga may be • We have a role and responsibility to restore and protect practised through: tāonga. • The maintenance of wāhi All humans are co-creators in bringing about the kingdom of tapu, wāhi tūpuna and God here on earth. other sites of importance Sustainable development is about meeting the needs of • The management of the present generation without compromising the ability of fishing grounds future generations to meet their own needs. (mahinga mātaitai) In collaboration with others, Te Rarawa interests are • Protesting about protected within the Warawara Forest as part of the cultural environmental redress agreement. degradation • Observing the Being maramataka • The future of the Warawara Forest is dependent on our (lunar calendar) choices at this time. • Observing the tikanga of Each species belongs to an ecosystem which is an sowing and harvest interdependent system of life. Interfering with any part of an • Designing settlements ecosystem will affect other parts. in keeping with the As children of Tāne we have a social obligation to ensure the environment. future of tāngata whenua in this place.

2 Rangiahua, Sonny, Kohu, Jayne and Rakuraku, Wikitoria: Te Ao Hou: New origins, old concepts, Kina Film Productions, 2004.

4 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest ‘Whina believed in the words of another politician, that of those to whom much was given, much was expected. Her own definition of mana – as the power of God working through men and women – allowed no rest for those who had it in heightened proportions.’ From Whina by Michael King p 8. Painting of Bishop Pompallier in Hato Petera Catholic church, Panguru

Focus tasks for assessment Understanding and skills 1. Describe the actions kaitiaki need to take to understand how everything in creation is interconnected. 2. Explain why kaitiaki need to take these actions in order to restore and protect the tāonga of Te Rarawa. 3. Take action to share this knowledge to help whānau, iwi and hapū continue to help in the ongoing restoration and protection of their tāonga. 4. Create new ideas and solutions using the senses and imagination to connect with all of creation.

Te Kura Taumata ō Panguru MANA awards Ahi Kaa • Shows a sense of belonging • Participates and contributes to/in community events/hui/marae/functions • Stable, settled, happy • Shows knowledge about their area, marae, hapū, iwi, whānau • Shows understanding and awareness of tūpuna and elders in the community • Display manaakitanga and awareness of kaitiaki and Papatūānuku • Proud enough to be humble

New Zealand curriculum values Community and participation Ecological sustainability Integrity Respect

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 5 Key Competencies

Thinking Managing self Participating Relating to Using language, and others symbols and contributing text

Critically analyse Act responsibly Display an Interact with Interpret and use the factors when in and awareness of others to create language, symbols contributing to around the the local issues a Warawara and text in ways restoration of the forest as a visitor, around creating Forest restoration that will encourage forest. hunter, guide, and building a project. everyone to live as student, protector, restoration ethos kaitiaki. Example: Example: guardian. among networks. describe, explain demonstrate a Example: share and justify ways Example: adopt Be actively commitment to basic rules and to help return the a ‘See, Judge, involved in sustainable and behaviours for forest to a healthy, Act’ approach to sustainable environmentally places linked to sustainable state. behaviour in and environmental sound outcomes the forest. around the forest, practices. for self, friends, Example: create i.e. Consider the whānau, and Example: listen, scenarios of consequences of others at places respond and protection issues certain actions linked to the act together to and act out. before making forest. make the forest them. a healthy and beautiful place.

Teaching Resources Years 1-13 Activities have been divided into four strands which are colour coded for ease of use with multiple levels. These colour strands and range of topics will ensure flexible learning opportunities for students working at different levels of literacy and tikanga. There is something here for everyone!

Forest green Brown earth Sunset red Sky blue – Uriuri – Hāurauri – Pākurakura – Kikorangi forms the basic provides six suggests three topics suggests ways learners programme for all enrichment themes: for those who want to could dream their learners using six Whakapapa; Before follow their passion: dreams: themes: human impact; Recent Sick forest; Values underpin Kaitiakitanga; history and the forest; Awesome Creator my choices; Myths and stories; The Warawara today; God; Challenges and Be Creative; The Warawara Forest; Our tāonga in the threats. Livelihood The forest as a pātaka; forest; Returning opportunities. Our forest at risk; Warawara as our Whanaungatanga – pātaka. actions that affect relationships. For some students and teachers, Sky blue – Kikorangi (dream your dreams) might be the place to start!

6 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Community links Newspaper/media Contribute ideas and student work to a local newspaper for a regular page from the kura. For example: Te Kukupa on the Te Rūnanga ō Te Rarawa website www.terarawa.co.nz These published works would be part of the outputs of the study contributed by different students. School website Te Kura Taumata ō Panguru www.panguru.school.nz Set out a section of the website to communicate what classes are doing on this study and share some of their work. Include photos of students involved in their work. Visits and visitors Involve other community groups including: • Department of Conservation (DOC) • Northland Regional Council (NRC) • Te Rūnanga ō Te Rarawa, especially the Kaitiaki Komiti • Local marae • Your whānau, kaumātua and kuia Make a list here of particular people who you believe could contribute to the learning at the kura.

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 7 Map of Hokianga and the Warawara Forest with marae marked

8 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Mind Map

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 9 Learning strands and themes

Forest Green - Uriuri Starting place for knowledge and understanding

LEARNING KEY LEARNING COMMUNITY STRAND UNDERSTANDING INTENTIONS LINKS

Kaitiakitanga When we live Learners will investigate, discuss and get involved in Enter as kaitiaki we activities derived from the following questions. particular belong, and What place do I come from? Ko wai au? Taku pepeha? names here what we do Why should I learn about kaitiakitanga? Talk to your matters for the How can I live as kaitiaki? koro. common good. Is there a link from what I know to Christian spiritual Learn about beliefs? Whina SUGGESTED ACTIVITIES Cooper. Definitions of sustainability (All: Green) Top ten reasons to care for Creation (All: Green/Brown) Beginnings (Y7-13: Blue) Price of everything – what is the value? (Y7-13: Blue) Stewardship (Y9-13: Brown) Artistically create their pepeha.

Myths and When we live Learners will investigate, discuss and get involved in Kaitiaki Komiti. stories as kaitiaki we activities derived from the following questions. Kaumātua. belong, and What is the history of this place? what we do What trees and creatures live here? matters for the What is Te Korowai ō Te Rarawa? common good. What did Whina Cooper mean when she described the Warawara as “Te wairua o te iwi o Te Rarawa – the living spiritual being of Te Rarawa.” SUGGESTED ACTIVITIES Explore – field trip Key facts – the Warawara Forest (All: Green) Te Korowai o Te Rarawa (All: Green) Literacy inspirations (Y1-8: Green/Brown/Blue)

The Warawara Kaitiaki work Learners will investigate, discuss and get involved in School Forest together with activities derived from the following questions. website. creation to What is an ecosystem? strengthen the How does the forest ecosystem work? obligation we Why is supporting biodiversity important? have as children SUGGESTED ACTIVITIES of Tāne. I spy with my little eye (Y1-8: Green) Toi Ataata – Visual art inspiration (All ) Toi Pūoru – Sound art inspiration (All) Ngā Mahi a Te Rēhia – Dance/Drama inspiration (All) Biodiversity (Y7-13: Green/Brown)

10 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Forest Green - Uriuri Starting place for knowledge and understanding

LEARNING KEY LEARNING COMMUNITY STRAND UNDERSTANDING INTENTIONS LINKS

The forest as a Kaitiaki work Learners will investigate, discuss and get involved in pātaka together with activities derived from the following questions. creation to What foods can be eaten from the Warawara? strengthen the What medicines can be derived from the Warawara? obligation we How does the forest ‘feed my whole life?’ have as children Why do we need to recognise the true meaning of ‘enough of Tāne. – ka nui tēnā’? SUGGESTED ACTIVITIES Forest as pātaka (All: Green) Sustainability (All: Green) Ngā Rongoā Māori – traditional medicine (Y5-13: Red)

Our forest at risk Learning about Learners will investigate, discuss and get involved in Department of and taking activities derived from the following questions. Conservation action to live as What plants and creatures are considered ‘invaders’? (DOC) kaitiaki brings Which species are threatened for survival? increased How are humans helping to improve the health of the wellbeing- forest? hauora to all our SUGGESTED ACTIVITIES relationships. Kiwi stories (Y1-8: Red/Blue) Challenges and threats (Y5-13: Green) Ecological invaders (Y5-13: Green/Brown) Threatened species (Y5-13: Green/Brown)

Whanaungatanga Learning about Learners will investigate, discuss and get involved in Pā Henare – actions and taking activities derived from the following questions. Tate. that affect action to live as What is the Māori world view? Learn about relationships kaitiaki brings Why is whanaungatanga important? Whina increased Who is caring for our forest? Cooper. wellbeing- What are some actions our kura can take? hauora to all our How will we know if we are making a difference? relationships. Why do we need to bother? SUGGESTED ACTIVITIES Warawara Forest restoration project. (All) Four ways you can help (Y5-8: Green) Neighbours working for conservation (Y5-13: Green) Common good (Y9-13: Green/Brown)

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 11 Rich Earth – Hāurauri Dig deeper to gain richer knowledge

LEARNING KEY LEARNING COMMUNITY STRAND UNDERSTANDING INTENTIONS LINKS

Whakapapa When we live Learners will investigate, discuss and get involved in Name of as kaitiaki we activities derived from the following questions. person to belong, and What is my whakapapa? contact: what we do What more could I find out? Pā Henare matters for the Who will help me? Tate. common good. How might I record my growing knowledge? Name of SUGGESTED ACTIVITIES person to Explore the whakapapa relationship between research: tāngata and the forest. Whina Cooper Top ten reasons to care for creation (All: Green/Brown) (see p 252 in Beginnings (Y7-13: Blue) Whina by M. Foundation (Y11-13: Brown) King). Review the two strategic goals of Te Rūnanga ō Te Rarawa. Explore local whakapapa. Explore iwi links to the cosmos.

Before human When we live Learners will investigate, discuss and get involved in Name of impact as kaitiaki we activities derived from the following questions. person to belong, and Which myths and stories of this place interest me? contact what we do Are there creatures that lived around here which are now matters for the extinct? common good. What has changed and what caused those changes? SUGGESTED ACTIVITIES Biodiversity (Y7-13: Green/Brown) Ecological invaders (Y5-13: Green/Brown) Threatened species (Y5-13: Green/Brown) Explore local stories. Explore local whakapapa. Create scenarios from own imagination. Compose toi pūoru.

Recent history Kaitiaki work Learners will investigate, discuss and get involved in Three sisters and the forest together with activities derived from the following questions. driving the creation to How was the Warawara Forest used a hundred years ago? Wai 262 claim. strengthen the What’s the deal over 1080? Rachel Witana obligation we Who is working in our community/kura to help keep the moving back have as children forest healthy? to live in of Tāne. What is cultural redress? Kohukohu. SUGGESTED ACTIVITIES Catherine Looking back 50 years (Y1-8: Brown) Pirimi Ecological invaders (Y5-13: Green/Brown) contracted to Project Possum (Y7-13: Red) Department of Relationships: Who’s caring for our forest? (Y7-13: Brown) Conservation The debate about 1080 (Y9-13: Red) (DOC). Cultural redress (Y11-13: Brown)

12 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Rich Earth – Hāurauri Dig deeper to gain richer knowledge

LEARNING KEY LEARNING COMMUNITY STRAND UNDERSTANDING INTENTIONS LINKS

The Warawara Kaitiaki work Learners will investigate, discuss and get involved in Department of Forest today together with activities derived from the following questions. Conservation creation to Where does the Warawara Forest extend to and which (DOC). strengthen the marae border the forest? obligation we Explore the context of mana whenua. have as children Who are the Warawara Komiti Kaitiaki and what do they do? of Tāne. What is Warawara Whenua Ngāhere i te Taiao? How does DOC plan to help sustain the forest? SUGGESTED ACTIVITIES Relationships: Who’s caring for our forests? (Y5-13: Brown) Neighbours working for conservation (Y5-13: Green) Cultural redress (Y11-13: Brown)

Our tāonga in Learning about Learners will investigate, discuss and get involved in Kaumātua the forest and taking activities derived from the following questions. and kuia. action to live as Which places are tapu within the forest and why? Learn about kaitiaki brings What are some bush remedies – Rongoā our ancestors Whina increased knew about? Cooper. wellbeing- What makes some of these living things tāonga? hauora to all our How can I help to care for these tāonga? relationships. SUGGESTED ACTIVITIES Threatened species (Y5-13: Green/Brown) Literacy inspirations (Y1-8) Toi Ataata – Visual arts inspirations (All) Ngā Rongoā Māori – traditional medicine (Y5-13: Red)

Returning the Learning about Learners will investigate, discuss and get involved in School Warawara Forest and taking activities derived from the following questions. website. as our pātaka action to live as How could we be part of a Warawara restoration Northland kaitiaki brings programme? Regional increased Which organisations/people could help us? Council. wellbeing- What are some sustainable practices – rāhui our ancestors Department of hauora to all our knew about? Conservation relationships. Who will help me? (DOC). How might I record my new knowledge? Enviroschools. What actions might I take? SUGGESTED ACTIVITIES Warawara Forest biodiversity restoration project. (All) Common good (Y9-13: Green/Brown) The debate about 1080 (Y9-13: Red) Project Possum (Y7-13: Red) Start a nursery or grow a community garden.

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 13 Sunset Red–Pākurakura Follow your passion

LEARNING KEY TOPIC IDEAS STRAND UNDERSTANDING

Sick forest When we live Pests, predators; Rongoā; 1080 debate; DOC and possums; goats; as kaitiaki we Project Possum. belong, and what SUGGESTED ACTIVITIES we do matters Contribute to local newspaper for the common Scrapbook good. Video Petition – letters Adopt a tree Warawara Forest restoration project (All: Red/Blue) through training and volunteer opportunities; field trips and working bees; trap checking and monitoring; workshops and outreach programmes and camps. Ngā Rongoā Māori – traditional medicine (Y5-13: Red) Project Possum (Y7-13: Red) The debate about 1080 (Y9-13: Red)

Awesome Kaitiaki work Mysterious, extraordinary, spiritual forces at work; beginnings; Creator God together with meditate. creation to SUGGESTED ACTIVITIES strengthen the Retreat obligation we Karakia have as children Amazing bird talent show (Y5-8: Red) of Tāne. Ngā Toi: Toi Ataata, Toi Pūoru, Ngā mahi a te Rēhia, Warawara Forest restoration project (All: Red/Blue) Stewardship – Psalm 8 Quiet place.

Contact Pā Henare Tate

Challenges and Learning about Visitors; disease; forestry; competing values; kauri dieback; climate threats and taking action change to live as kaitiaki SUGGESTED ACTIVITIES brings increased Guest speakers wellbeing- Speeches – kōrero hauora to all our Visitors relationships. Science research Story of Rachel Carson (Y7-13: Red) Kiwi stories (Y1-8: Red) Four ways you can help (Y5-8: Green/Red/Blue)

Contact Department of Conservation (DOC)

14 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Sky Blue–Kikorangi Dream your dreams

LEARNING KEY TOPIC IDEAS STRAND UNDERSTANDING

Values When we live Who am I being to make the eyes shine in those who follow? underpin my as kaitiaki we How are wants and needs different? choices belong, and what How can Te Wananga beget Te Hauora? we do matters What was Whina Cooper’s dream? for the common SUGGESTED ACTIVITIES good. Karakia Enterprise units Ngā mahi a te Rēhia Inspirations (All) Price of everything – what is the value? (Y7-13: Blue) Common good (Y9-13: Green/Brown)

Be Creative Kaitiaki work What is my vision for Te Rarawa for 2040? For 2140? together with What change will I be part of that I can be proud of? creation to When I grow up I want to… strengthen the How can the Warawara be our learning place? obligation we SUGGESTED ACTIVITIES have as children Brainstorm ideas within your community. of Tāne. Eco lodge in the forest – 40 year plan. Contribute to local newspaper. Beginnings (Y7-13: Blue) Your story matters – remember to dream (Y9-13: Blue)

Livelihood Learning about How can you work with Papatūānuku to improve your lifestyle? opportunities and taking action How can the gifts of the forest, te whenua, te moana, and te awa to live as kaitiaki benefit you and your whānau for generations? brings increased What funding could you access to help achieve your goals? wellbeing- SUGGESTED ACTIVITIES hauora to all our Cultural redress (Y11-13: Brown/Blue) relationships. Teacher input. Research aspects such as: sustainable lifestyles; mānuka oil; possum trade; natural health products; honey; eco sanctuary; indigenous research centre, etc.

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 15 New Zealand curriculum links

Social Sciences Place and environment – How people perceive, represent, interpret and interact with places. 1. Describe the Warawara Forest. 2. Explain why the Warawara Forest is significant to groups of people. 3. Take action to help whānau, iwi and hapū to continue to restore and protect the Warawara Forest. Social Sciences Achievement Standards L1 91040; 91043; 91042. L2 91282; 91283; 91602.

Science Living world – Ecology – How living things are interdependent within an ecosystem. 1. Describe how living things are interdependent within an area of study. 2. Explain why natural events and human actions have an impact on the ecosystem of the forest. 3. Take action to share this information to help communities understand their impact on the forest ecosystem. Science Achievement Standards L1 90950; 90951. Biology Achievement Standards L2 91158. L3 6314; 6315.

English Creating meaning – Transactional language – Opinion/argument. Produce creative writing – Poetry. 1. Describe actions kaitiaki need to take to restore and protect the Warawara Forest. 2. Explain why kaitiaki need to take these actions. (Back up opinion with reasons and evidence). 3. Create a written text to communicate an opinion/argument about living as kaitiaki. 4. Create a written text that has poetic structures to communicate thoughts and feelings about living as kaitiaki. English Achievement Standards L1 90052.

Maths Statistics –Statistical Literacy Evaluate the effectiveness of different displays and statements made by others in representing the findings of an investigation. 1. Describe the findings of DOC on the effect of possums and other pests on the forest. 2. Explain the decision by DOC and other groups to promote the use of 1080. 3. Take action to share the findings of the health of the forest with the wider community through community news and school displays.

16 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest The Arts – Ngā Toi Learning within each of the three disciplines of Toi Pūoru, Toi Ataata, Ngā mahi a te Rēhia. Developing ideas in the arts – using ideas derived from imagination, feelings, experiences and given stimuli. Communication and interpreting in the arts – through forms such as haka, poi, waiata, waiata a ringa, whaikōrero 1. Describe through one or more of the disciplines students’ feelings for their tāonga. 2. Explain through one or more discipline how everything is mauri. 3. Take action to rehearse for a performance for the community based on new learning.

Education for sustainability Promoting awareness about, and for, the environment through personal commitment and action. The environment is a set of interrelated systems (biophysical, social, economic, political, and mauri – the life force). Education for sustainability is about the dual notions of te hauora and rāhui tapu. Environmental Sustainability Achievement Standards L2 90811; 90812; 90813; 90814; 90815.

Māori Environmental Practices Achievement Standards L1 15990; 15991; 19670; 19671; 6137; 6139. L2 6142; 6143.

Māori Environmental Management Achievement Standards L1 6138. L4 15998. L5 2037.

Hauora Achievement Standards L2 15986. L3 15997.

Understanding Faith – Religious education Y1-6 God-Atua God is creator of all that is ‘seen and unseen’. One of God’s great gifts is the natural world of creation which is tapu. God has many names and images. We come to know God through Jesus Christ who challenged followers to bring about justice-tika and peace-rangimarie into the world. Y7-8 Holy Spirit-Te Wairua Tapu Holy Spirit-Te Wairua Tapu guides, renews and sustains the Church and leads people to live with tika, rangimarie and aroha. Y9-13 Units linked to this work are Y9F Beginning of the Church in Aotearoa New Zealand Y9E Creation and Co-creation Y10A Discovering our identity Y11B Conscience, morality, values Y12B Justice and peace Y13C Ethics, ethical issues (including climate change) p.71-102.

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 17 Whakataukī Ko Panguru te maunga Ko Waipuna te marae, Ko Te Puna-i-te-ao-mārama te whare, Ko Kupe te tangata. From Whina by Michael King, p.247.

Warawara Whenua Ngāhere i te Taiao extract p.26 The area known as Te Warawara is of the utmost historical and cultural significance to the hapū of Te Rarawa. It comprises all of the Kauae-o-Ruru-Wahine and Te Takanga blocks, and parts of Waihou Lower, Ōtangaroa, Ototope, Taikarawa, Whakarapa, Paihia, Rotokākahi and Waireia. The area was originally 18,270 acres. Te Rarawa hapū have never conceded their ownership of the resources on this whenua. Warawara Whenua Ngāhere i te Taiao is a cornerstone of the cultural redress package. It gives effect to a new relationship between Te Rarawa hapū and the Crown and provides for joint management and governance roles. It acknowledges the mana whenua of the kaitiaki hapū and creates a platform for hapū kaitiaki alongside Crown conservation. The relationship is based on a series of principles and consensus decision-making. The Minister of Conservation and Director-General of Conservation will work in a collaborative manner with Te Rarawa and the hapū kaitiaki developing management and operational plans and making decisions on concession applications, for which Te Rarawa applicants will be given reasonable preference. Warawara Whenua Ngāhere i teTaiao complements Te Korowai agreement but it has its own special identity. Links with the activity sheet for Foundation (Y11-13: Brown).

18 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Websites for additional NZ Land of Trees through Art by Ronald Cometti information Perky and the Possum trap by Michelle Osment Te Rūnanga o Te Rarawa The big book of NZ wildlife by Dave Gunson www.terarawa.iwi.nz The Lorax by Dr Seuss Wild Buddies and Baddies by Nic Vallance and Rod Te Kete Ahumara – the Māori knowledge Morris basket for growing food www.teketeahumara.co.nz DVDs Catholic conservation – Saint Kateri www.oursdvd.co.nz Tekakwitha Conservation Centre Our Creative Children – nature inspiring creativity. http://conservation.catholic.org Our Green Roadie – snapshots and stories shared. Department of Conservation (DOC) Ours – nourishing young hearts and minds. www.doc.govt.nz/conservation/ Places to visit – Warawara Forest Teachers www.doc.govt.nz/parks-and-recreation/ Founded on Rock – Putting into practice Catholic teaching places-to-visit/northland/kaitaia-area/ on land and the environment warawara-forest/ Social Justice series no. 12 Caritas Aotearoa New Warawara Forest track Zealand 2008. www.doc.govt.nz/parks-and-recreation/tracks- Renew the face of the earth – Environmental justice and-walks/northland/kaitaia-area/warawara- Social Justice series no. 11 Caritas Aotearoa New forest-track/ Zealand 2007. Topographical map References www.topomap.co.nz/NZTopoMap/nz9635/ WARAWARA%20FOREST/Northland Cody, P. (2004). Seeds of the Word: Nga kakano o te kupu. Wellington, New Zealand: Steele Roberts. Te Kura Taumata ō Panguru www.panguru.school.nz Dawson, J. and Lucas, R. (2012). Field guide to New Zealand’s native trees. Nelson, New Zealand: Craig Enviroschools – Te Aho Tu Roa Potton. www.enviroschools.org.nz Hindle, R. (2010). The Māori arts in education: Kura Taiao – environmental sustainability the importance of being. (Unpublished Master of within kura and the wider community Education thesis) Victoria University of Wellington. www.kurataiao.tki.org.nz Wellington, New Zealand. Resource books King, M. (1983). Whina: A biography of Whina Cooper. Primary Auckland, New Zealand: Penguin Books. Abigail Fantail by Janet Martin King, M, (Ed.) (1992). Te Ao hurihuri: Aspects of All about NZ Birds by Dave Gunson Maoritanga. Auckland, New Zealand: Reed. All about NZ Plants by Dave Gunson Marsden, M. (2003).The woven universe: Selected All about NZ’s Freshwater Wildlife by Dave Gunson writings of Rev. Māori Marsden. T. A. C. Royal All about Wildlife of the Past by Dave Gunson (Ed.). Otaki, New Zealand: Estate of Rev. Māori Discovering New Zealand Birds by Sandra Morris Marsden. Eco Rangers Save the Planet – Earth friendly missions Office of Treaty Settlements. (2007). Te Rarawa for green Kiwis by Maria Gill Treaty settlement offer.[Wellington, New Zealand: Emily the Kiwi Plays the Ukulele by Janet Martin The Office]. Fantails Quilt by Gary Hay and Margaret Tolland Tate, H. (2012). He puna iti i te ao marama: A little Kiri the Kereru by Janet Martin spring in the world of light. Auckland, New Zealand: Kiwi Moon by Gavin Bishop Libro International.

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 19 Matrix of topics, levels and colour themes

Activity Page All years 01 Key facts – the Warawara Forest 22 02 Definitions of sustainability 23 03 Te Korowai ō Te Rarawa 24 04 Forest as pātaka 26 05 Top ten reasons to care for creation 27 06 Toi Ataata – Visual arts inspiration 28 07 Ngā mahi a Te Rēhia – Dance/drama inspirations 29 08 Warawara Forest restoration project 30 Y1-8 09 I spy with my little eye – a picture story 32 10 Challenges and threats to the Warawara 34 11 Looking back fifty years 36 12 Four ways you can help 37 13 Toi Pūoru-Sound arts inspiration 38 14 Literacy inspirations 40 15 Amazing bird talent show 42 16 Kiwi stories 44 Y7 -13 17 Neighbours working for conservation 45 18 Ecological invaders 46 19 Threatened species 48 20 Biodiversity 50 21 Common good 52 22 Relationships: Who’s caring for our forest? 55 23 Stewardship 57 24 Foundation 59 25 Cultural redress – making meaning 60 26 Project Possum 62 27 Ngā Rongoā Māori – traditional medicine 63 28 The debate about 1080 66 29 Story of Rachel Carson 68 30 Beginnings 70 31 Everything has a price, but what is the value? 71 32 Your story matters – remember to dream 73

20 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Te Warawara Te Wairua o te iwi o Te Rarawa

Activity Sheets TE WARAWARA: ALL YEARS ACTIVITY SHEET 1 TE WARAWARA: ALL YEARS ACTIVITY SHEET 2

Key facts on the Warawara Forest Definitions of sustainability

• A mountainous forest locally known as the ‘spirit forest’. Warawara means ‘whispering’. Take the time to think about what these definitions mean to you. • The forest has one of the largest kauri stands in New Zealand. • There is a tramping track 22km through the wilderness. • The forest is home to many threatened species including the titipounamu (tiny rifleman), Sustainability long-tailed bats, kiwi and kaka. The possibility that human and • Located south-east of Kaitaia, north of Hokianga harbour. Access is from Mitimiti in the other forms of life on Earth will south or Pawarenga in the north. flourish forever. • Pigs and goats can be hunted within hunting blocks and with a permit. John Ehrenfeld, Professor Emeritus Massachusetts Institute of Technology MIT • Ranked highly for its biodiversity in Northland. How could this happen? • 7,730 hectares or 19,325 acres. What part must I play? Sustainable development • Warawara is of utmost cultural and historical significance to the hapū of Te Rarawa. Meeting the needs of the present generation without compromising the • Te Rarawa have never conceded their ownership of the resources on this whenua. ability of future generations to meet • As a cornerstone of the cultural redress package the Crown and Te Rarawa hapū will have their own needs. joint management and governance roles. Our Common Good – Brundtland Report 1987. • The relationship between hapū kaitiakitanga and Crown conservation is based on clear principles and consensus decision-making. What must the present generation do to meet the needs of our whānau? Hapū? • Mountainous • Biodiversity Simple slogan • Kauri • Hectares • Track • Significance Enough – for all – forever. • Species • Ownership Kia rahi ...mā te katoa ...mō ake tonu atu • Located • Cornerstone African delegate to Johannesburg (Rio +10) • Permit • Consensus Where could you paint this slogan? Alternatively, make it into a bookmark Activity or magnet for the fridge or noticeboard. These facts are listed from simple to complex. Turn them into a quiz to suit your class level. Use the words in the box above in a kōrero with partners to show understanding. Can you find the Warawara Forest on a map? www.doc.govt.nz/parks-and-recreation/places-to-visit/northland/kaitaia-area/warawara-forest

22 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest TE WARAWARA: ALL YEARS ACTIVITY SHEET 1 TE WARAWARA: ALL YEARS ACTIVITY SHEET 2

Key facts on the Warawara Forest Definitions of sustainability

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 23 TE WARAWARA: ALL YEARS ACTIVITY SHEET 3 TE WARAWARA: ALL YEARS ACTIVITY SHEET 3

Te Korowai o Te Rarawa My diagram:

The name ‘Te Korowai’ refers to the concept of a cloak of protection. This represents the role that hapū and marae of Te Rarawa undertake as kaitiaki of the whenua and taonga within the entire taiao. Within Te Rarawa, these include: • Historic reserves • Streams • Scenic reserves • Forests (more specifically, Warawara Forest) • Conservation areas including water conservation • Lakes • Marae • Wāhi tapu • Maunga

Activity Using the bubble diagram on the next page, choose one of the whenua/taonga listed above and write that name in the central bubble. Complete the other bubbles with detailed items that must be considered as integral to that whenua/taonga. For example: Choose Streams for the central bubble. Linked to that might be: tuna for food, springs for drinking water, water insects for birds, sacred springs for recreation, for beauty … Example diagram:

Springs Tuna for for food drinking water

Streams

Water Water insects for for sport/ birds recreation

24 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest TE WARAWARA: ALL YEARS ACTIVITY SHEET 3 TE WARAWARA: ALL YEARS ACTIVITY SHEET 3

Te Korowai o Te Rarawa My diagram:

Springs Tuna for for food drinking water

Streams

Water Water insects for for sport/ birds recreation

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 25 TE WARAWARA: ALL YEARS ACTIVITY SHEET 4 TE WARAWARA: ALL YEARS ACTIVITY SHEET 5

Forest as pātaka Top ten reasons to care for Creation

Copy the picture below and invite students to add labels to it. The labels could show where 1. God is the Creator of the Universe and maintains its existence through an ongoing plants and creatures live in different layers of the forest. Another use for this photo could be creative will. to get the children to create a jigsaw by enlarging, copying and mounting it on cardboard. 2. God has blessed and called “very good” all that is created. God is the source of Tapū and Mana, giver and sustainer of creation. 3. God’s plan for Creation is one of harmony and order. Creation forms a whole, a cosmos. 4. God loves the community of life. 5. God’s creatures share a common home. 6. God’s presence can be seen in all Creation. 7. God intends the Earth’s goods to be fairly shared. God’s creation has been entrusted to the care of human beings. 8. Within Creation, the human person has dignity. Built into this dignity is that of exercising a wise and just stewardship over the rest of Creation. 9. Sin brought division into the entire world, but not only within and between humans. The consequences of sin also affect the Earth. 10. In a mysterious way, Christ’s redemptive mission extends to all of Creation. Sourced and adapted Wed 29 January 2014 from: http://conservation.catholic.org/background.htm

Respect for the integrity of creation is a central component of Church teaching ... the integrity of the ecosystem within which human life exists is vital to our very survival, to the well-being of future generations, and to respect for the work of God. New Zealand Catholic Bishops, Church in the World p. 75

26 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest TE WARAWARA: ALL YEARS ACTIVITY SHEET 4 TE WARAWARA: ALL YEARS ACTIVITY SHEET 5

Forest as pātaka Top ten reasons to care for Creation

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 27 TE WARAWARA: ALL YEARS ACTIVITY SHEET 6 TE WARAWARA: ALL YEARS ACTIVITY SHEET 7

Toi Ataata – Visual arts inspiration Ngā mahi a te Rēhia inspirations A bush walk experience A bush walk experience These activities should follow up a field trip to the forest. These activities should follow a field trip to the forest. Give the students an opportunity Give the students an opportunity to express their own original ideas and to take inspiration to express their own original ideas and to take inspiration from the amazing natural world from the amazing natural world about them. Remember to display their efforts to reinforce about them. Remember to provide an opportunity for a ‘work in progress’ performance of their new learning. their efforts to reinforce their new learning. Create and present a dance they have choreographed using the Make a bark rubbing 3 theme of an environmental image. Can you tell from the pattern made by the bark which tree it is? Some In groups of four, students create a simple shape with or without movement. Each group trees have bark that is easier to take a print from than others. Use a member teaches their idea to the group. Then they put the four shapes/moves together in soft crayon or a soft pencil and gently rub over a piece of newsprint sequence. Change to a new shape/movement every four or eight counts. Practise till everyone placed against the bark. Display. has this memorised. Now give each group a picture from their environment. Choose an image from the photo 3 Make leaf prints gallery of Warawara e.g. kauri stand, a stream, tree fern, endangered birds. In groups, record all Choose different shapes and forms of leaves and using different the action words they can think of relating to their picture. media such as paint, ink or vegetable dye, place the leaf or leaves painted side down onto paper. Place another layer of paper over Explore movements that might represent the image using their action words as motivators. the top and press firmly. Better still, use a roller over the top paper Decide on some shapes/movements that would combine well for a dance sequence. Decide layer to get a smooth print of the leaf. Be careful not to use too on what instruments the group will use to accompany the dance. They could also use the much paint/ink/dye. Notice how leaves have different margins and waiata composed earlier during toi pūoru activities. different patterns in their veins. Can you identify the tree? Display. In small groups, create and present a dance on the theme of the environmental image. Aim to have an interesting beginning and a definite ending. You could video the dance so that they 3 Compose a biodiversity food chain can watch and analyse their own dances. Use images of the creatures that live in the forest. Include plants, Create and present a dance/drama that expresses the feelings insects, spiders, lizards, small mammals and birds. The idea is to show of different characters involved in a conflict linked to the forest. how different species are interdependent on each other for life. Conflicts could be between: 3 Create a 3D wall mural - farmers and developers and the use of land Show the biodiversity and connectedness of the living things in the - conservationists and council authorities and the protection of land forest. Choose a classroom or an outside school wall. Decide on the - different iwi and ownership rights and responsibilities way you will show the layers in the forest. Decide which creatures you will feature. Will your 3D wall demonstrate a food chain or traditional - foresters and Forest & Bird about tree protection/felling food sources? - Department of Conservation workers and the Government about use of 1080 3 Use berry dyes to create colourful fabrics - whānau and local committees about roles Possibly use old sheets or tea towels or pillow cases. Research about In small groups of 5-6 students, decide what each group above would be debating. making dyes from natural berries and fruit. For example, it could be about money or ownership or protection or jobs etc.

28 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest TE WARAWARA: ALL YEARS ACTIVITY SHEET 6 TE WARAWARA: ALL YEARS ACTIVITY SHEET 7

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 29 TE WARAWARA: ALL YEARS ACTIVITY SHEET 8 TE WARAWARA: ALL YEARS ACTIVITY SHEET 8

Warawara Forest Restoration Project Key Competencies

Our School Social Justice Action Resource Level 1 to Level 8 Thinking Managing self Participating and Relating to others Using language, • When you live as kaitiaki you belong, and what you do matters for the common good contributing symbols and text • Kaitiaki work together with creation to strengthen the social obligation you have as Critically analyse Act responsibly Display an Interact with Interpret and use children of Tāne the factors when in and awareness of others to create a language, symbols contributing to around the forest the local issues Warawara Forest and text in ways • Learning about and taking action to live as kaitiaki brings increased wellbeing-hauora to restoration of the as a walker, hunter, around creating restoration project. that will encourage all our relationships. forest. guide, student, and building a everyone to live as protector, etc. restoration ethos Example: kaitiaki. What is worth knowing, doing and being as kaitiaki around our Example: among networks. demonstrate a environment including the Warawara Forest? describe, explain Example: adopt Be actively commitment to Example: share and justify ways a ’See Judge involved in sustainable and basic rules and • Know how everything is interconnected. to help return the Act’ approach to sustainable environmentally behaviours for God –Te Atua is creator of all that is good – the source of Tapu and Mana. forest to a healthy, behaviour in and environmental sound outcomes places linked to the My tūpuna have influenced my knowing, doing and being. sustainable state. around the forest practices. for self, friends, forest. All people have a right and a duty to participate in society seeking together the well-being of all. i.e. Consider the whānau, and Biodiversity is the variety of life on Earth. consequences of Example: others at places • We have a role and responsibility to restore and protect tāonga. certain actions listen, respond linked to the forest. before making and act together All humans are co-creators in bringing about the kingdom of God here on earth. them. to make the forest Sustainable development is about meeting the needs of the present generation without compromising a healthy and the ability of future generations to meet their own needs. beautiful place. In collaboration with others, Te Rarawa interests are protected within the Warawara Forest as part of the cultural redress agreement. Using the three activity starters below you could work across learning areas to devise different learning • The future of the Warawara Forest is dependent on our choices at this time. opportunities for students. Also senior students could team up with junior children to try activities. Each species belongs to an ecosystem which is an interdependent system of life. Interfering with any part of an ecosystem will affect other parts. Activity starters As children of Tāne we have an obligation to ensure the future of tāngata whenua in this place. Describe For example: Describe a place in the Warawara Forest. (Social Science) (Ngā Toi) Describe the actions kaitiaki need to take to restore the forest. (Social Science) (Religious Ed.) Describe the life cycle of some of our native birds. (Science)

Explain why For example: Explain why this place should be returned to its original state without predators and pests. (Social Science) Explain why kaitiaki need to take these actions to return the forest to good health. (Social Science) (Religious Ed.) Explain why an imbalance occurs when a creature that is a bird predator is introduced. (Science) (Maths).

Take action For example: Take action to help everyone in your community share your vision. (Social Science) Create a written text to communicate an opinion/argument about living sustainably. (English) (Ngā Toi) Take action to share this information to help re-establish the balance and restore the life cycle of our native birds. (Science) 30 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest TE WARAWARA: ALL YEARS ACTIVITY SHEET 8 TE WARAWARA: ALL YEARS ACTIVITY SHEET 8

Warawara Forest Restoration Project Key Competencies

Take action For example: Take action to help everyone in your community share your vision. (Social Science) Create a written text to communicate an opinion/argument about living sustainably. (English) (Ngā Toi) Take action to share this information to help re-establish the balance and restore the life cycle of our native birds. (Science) TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 31 TE WARAWARA: YEARS 1 – 8 ACTIVITY SHEET 9 TE WARAWARA: YEARS 1 – 8 ACTIVITY SHEET 9

I spy with my little eye – a picture story

Play ‘I spy’ around the classroom or in a corner of the playground. Now look closely at the following ten images. They descend from a macro to a micro view.

7. Seedlings - what creatures use these plants 8. Lichens and creepers cling onto bark. for food and shelter?

1. From very high in the sky. 2. From the summit of the highest maunga. Can you see the Hokianga? Can you name the peak?

9. Forest floor. What do you see that you 10. Under the leaf litter – what lives here? walk on? What creatures eat these tiny animals?

After looking at these images, kōrero for each one What lives here? What grows here? Who depends on this place? 3. A tree fern from above the canopy. 4. Canopy trees – what tree do you recognise? What might harm life here? What protects life here? Other questions will arise. Karakia Create a karakia for the ten images. For example: View 1: For our clear skies and sandy beaches and te whenua o Te Rarawa. Leader: E te Ariki All: Whakarongo mai ki a mātou. View 2: For our mighty maunga (name) and sacred guardians of our people. Leader: E te Ariki 5. Small tree and shrub zone. See how many 6. Ferns and small shrubs. Notice how the All: Whakarongo mai ki a mātou. leaves are larger to capture more light. fern fronds grow from a koru shape. View 3: For the tall trees – precious tāonga of the Warawara Forest. All: Whakarongo mai ki a mātou. (Add your own for the remaining images.)

32 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest TE WARAWARA: YEARS 1 – 8 ACTIVITY SHEET 9 TE WARAWARA: YEARS 1 – 8 ACTIVITY SHEET 9

I spy with my little eye – a picture story

Play ‘I spy’ around the classroom or in a corner of the playground. Now look closely at the following ten images. They descend from a macro to a micro view.

7. Seedlings - what creatures use these plants 8. Lichens and creepers cling onto bark. for food and shelter?

1. From very high in the sky. 2. From the summit of the highest maunga. Can you see the Hokianga? Can you name the peak?

9. Forest floor. What do you see that you 10. Under the leaf litter – what lives here? walk on? What creatures eat these tiny animals?

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 33 TE WARAWARA: YEAR 5 – 13 ACTIVITY SHEET 10 TE WARAWARA: YEAR 5 – 13 ACTIVITY SHEET 10

Challenges and threats to the Warawara Activity: Interview a hunter Invite a hunter/trapper to visit the classroom. Plan ahead some good questions to ask the hunter/trapper who works in the forest. Did you know that 32 per cent of Northland’s land area remains in native vegetation, including over half of the nation’s remaining kauri forest? This is a valuable resource that For example: Has this person noticed evidence of any of the rare birds mentioned above? Is should be protected. the forest loud with birdsong? Have they seen any kauri trees in the forest? How big are they? Have they noticed any significant changes in the trees and animal populations in the forest The majority of these forested areas have been over the past ten years or more? Do they think the forest is ‘healthy’? Why or why not? modified by human influence through logging and forest clearance. These forest and shrubland Kauri dieback areas support a rich diversity of wildlife. They are Study three important aspects of kauri dieback home to large populations of nationally rare or 1. What is it and what harm does it cause kauri declining species, such as the North Island brown trees? kiwi, North Island kōkako, native pigeon or kukupa 2. Where in Northland has it been discovered? and Hochstetter’s frog, as well as small residual populations of more threatened species such as the 3. How can people make sure that it doesn’t red and yellow crowned parakeets, kaka and long spread to the Warawara? and short-tailed bats. The following is a full education kit on kauri dieback: Some forests in the region also support the only www.kauridieback.co.nz/media/33043/kauri- naturally breeding populations of species, including dieback-education-kit-copier-print.pdf flax snail, kauri snail and the Northland green gecko. Survival of these and other species is threatened For the purposes of looking at kauri dieback as a by adverse effects of human activity, such as forest ‘threat’ to the Warawara Forest, direct students to clearance, the activities of animal pests (for example, p.15-17 of the resource. possums, wild cats, and poorly controlled domestic • p.15 Where has kauri dieback been found? dogs) and plant pests. • p.16 What does it do to trees? Northland Regional Council (Native forests and shrublands section) • p.17 How can we stop kauri dieback spreading www.nrc.govt.nz/Resource-Library-Summary/Environmental-Monitoring/State-of-the- to the Warawara? Environment-Monitoring/Our-place/Environment/#A1 Activities Discover some animal invaders Teach others about kauri dieback by creating a poster to put up in the shop in Panguru and Find out about some of the plant and animal pests that threaten the Warawara Forest. In this around the school that teaches local people what to do in order to avoid bringing kauri downloadable file you will find information about ferrets, stoats and weasels on p. 61, and dieback from other Northland forests to the Warawara. information about possums on p. 62. Find out about why these pests cause problems for rare species of animals and plants in the forest. Go to: Mapping: Make a map of Northland and Auckland showing where kauri dieback has been detected. www.nrc.govt.nz/Download/?file=/upload/2412/Animal Pests - Section 5.pdf

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TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 35 TE WARAWARA: YEARS 1 – 8 ACTIVITY SHEET 11 TE WARAWARA: YEAR 1 – 8 ACTIVITY SHEET 12

Looking back fifty years Four ways you can help Joe and Pareraupauna (Pare) Te Whiu remember when the Warawara Forest was different from today. 1. Read the four memory ‘bites’ below about the forest birds, eeling, hunting and possums. 2. Compare then and now. Are things in the forest the same or different? How? 3. Personal involvement. What if you were living 50 years ago and were able to hunt in the Forest Education forest for animals and birds? How would you describe that experience? restoration programmes Community 4. Points of view. Justify your right to kill for food, birds and animals in the forest. Justify your projects responsibility to protect from harm the birds and animals in the forest. Species We remember… protection FOREST BIRDS “When we walked in the forest the singing of the birds was deafening. There were thousands of birds. It was alive! There were tuis, kukupa (kereru), kākā, karearea, kiwi, fantails, titipounamu, morepork. The forest was full of food for the birds.” EELING “We went eeling as a group. One person could dive deep into the waipuna and collect the eels lurking in the deep. They knew how to catch the eels by hand. They were taught how to trap the eels from the banks of the streams. Saltwater eels were easier to catch. We harvested the eels in March (tuna heke) when the tuna came down from the bush to swim out to sea to lay their eggs. Eel-tuna was delicious cooked when roasted, pan fried or smoked.” HUNTING ”I went into the forest hunting with my father Heremaia. I first used a shotgun at 19 years old. Kōrero about the four ways you can help. Wild goats and wild cows lived up in the forest. We shot them for meat. We also hunted pigs and kukupa. When we shot the kukupa we plucked them and buried the feathers in the bush. They were an easy target because they didn’t move very fast. After I shot my first kukupa, my Ask what, why, and how questions. dad put the bird’s feet under my pillow, as a special symbol.” POSSUMS Who can you ask to help? “When we came to this house in 1969 there were no possums. Now there are thousands and thousands. The possums came round here in the 1980s. They eat veggies from our garden. The stoats, weasels, rats and possums kill the baby birds and (eat the) eggs. The possums eat the tender new leaves on the trees.”

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Toi pūoru-sound arts inspiration What are some sound ideas about your forest? Using your senses, what did it feel like? Look like? Smell like? A bush walk experience What could you hear? These activities should follow a field trip to the forest. What are your thoughts? Give the students an opportunity to express their own original ideas and to take inspiration from the amazing natural world about them. Remember to record their efforts to reinforce Do you have a message to send out to the listener? their new learning. Remember repetition of a meaningful line is good. Make choices about your words that go well with your sounds. Or it might be the other way round. Bush detectives using leaf litter and tracks What’s growing here? Instead of looking up Poetry into music high into the tree tops, look down on the forest Read these descriptions and see if you can recreate these word ideas as sounds. floor and notice what leaves, flowers or berries have dropped from the vegetation above. How ”Unravelling the conversations of birds” (What might the birds be talking or singing about?) would you describe the layers that have fallen? If “Deciphering the whisperings of the trees” (What might the leaves be whispering?) you could describe this falling and layering, how “Translating the strength of the wind” (When wind is gentle it’s like … when wind is strong it’s might it sound? As well as your voice, choose an like … ) instrument to demonstrate this. ”Interpreting the dance of the clouds” (When I look up I see the clouds …)

Karakia into waiata Create a soundscape See ‘Stewardship’ Activity Sheet 23 p.58 for possible lines from Psalm 8 to inspire. Using voices, and ‘found sounds’, create a soundscape (like a landscape but only using sounds). Combine shapes that go high and low and add layers of sounds just like the layers in the forest. Don’t forget the bird sounds.

Compose a waiata/rap/chant/haka This is what one person wrote after her visit to the Warawara forest. Warawara feels like sharp blades brushing my skin. Warawara looks like thick nature and life is growing within. Warawara sounds like the fresh breeze is dancing with the ocean. Warawara smells like a concoction for a medicinal potion. Warawara tastes like the essence of our people’s past, present and future devotion. Warawara By Grace Latimer after the Noho Taiao Jan 2014

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Literacy inspirations Over to you. A bush walk experience Try the Senses Chart (Sounds like… Smells like…) as above, creating your own responses. Share. Online at www.caritas.org.nz you will find a video clip of a small stream and a photo gallery to These activities should follow a field trip to the forest. help your creative ideas. Give the students an opportunity to express their own original ideas and to take inspiration from the amazing natural world around them. The problem The Warawara forest used to be a healthy forest alive with native birds and served as a food Remember to record their efforts to reinforce their new learning. supply for locals. Now the forest is quiet and cannot sustain a regular food supply for locals. After the Noho Taiao in January 2014 a number of participants wrote their personal responses using their In groups, use the six thinking hats to gather ideas about the Warawara forest. five senses. Here are a few to share … White hat Facts Warawara sounds like… Papatūānuku – what you see is something you never forget Music to your ears Freedom Insects flying around and planning how they will attack the human intruders. Red hat Emotions Warawara smells like… An unopened cupboard somehow blooming with kauri I’m home. Warawara feels like… Black hat Negatives An enclosed place, quiet and undisturbed The place I want to live for the rest of my life A place I want to make accessible for others to experience Being in an episode of man versus wild. Yellow hat Positives Warawara tastes like… Something treasured Nature The fresh air where the amazing trees

take our un-needed CO2. Green hat New ideas Warawara looks like… A place I just love visiting whenever I can Possible employment opportunities for our people A crowded room of plants Blue hat Summing up The aftermath of a werewolf fight in twilight A green shield protecting you from the rain, but keeping you from feeling the sun A homebound place Paradise. Kōrero Display each group effort. What have you learned?

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Amazing bird talent show Now imagine you have just seen and heard these competing birds. You are a judge and you are very impressed. Read the following about our native birds. Imagine there is a bird talent show and you are one of the judges. How will you decide when each native bird brings a very different talent? Why should one quality be superior to another? For example, can you compare one that is wise with great night Have you heard of a talent show? The kind where people try their luck competing against vision, to another that can dive, swim and fly? others, by showing the judges what amazing things they can do. If there is no clear winner for you – explain what your decision is. Share. This exercise is about our amazing native birds and their different talents. Yes, New Zealand’s got talent of the feathered variety. You will be the judge to decide on a winner … or not! If there is a clear winner – explain your reasons. Share. Now write a story about a bird only found in Aotearoa New Zealand. It could be an adventure story – Karearea and Pīwakawaka! Or a funny story – Titipounamu and The contestants and their Kākā – noisy, clever parrot the baby bat. Or something else. amazing talents Pīwakawaka – acrobatic aerial dancer Ruru – wise, with great night vision Karearea – very fast and accurate Note to the teacher: Kiwi – lays an enormous egg Koromiko – sings a beautiful song It would be very helpful to show Tui – brilliant aerodynamics pictures of these birds. Potential Titipounamu/Rifleman – our tiniest bird lesson from the story: we all have Kukupa/Kereru – beautiful coloured and very rare feathers special gifts that we can value Rakiraki – dives, swims and flies in each other. There’s no clear winner when it comes to the talents and abilities we have been given by Creator God -Te Atua.

Photos by Stephen Gibbs: • Tui and Kereru in kowhai tree, Wellington (left) • Tui in kowhai tree, Wellington (page 42)

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Photos by Stephen Gibbs: • Tui and Kereru in kowhai tree, Wellington (left) • Tui in kowhai tree, Wellington (page 42)

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Kiwi stories Neighbours working for conservation

Read with the children some stories about the kiwi bird. For example: Having good neighbours can make a difference to our daily lives. It is the same for the Emily the kiwi plays the ukulele by Janet Martin or Kiwi moon by Gavin Bishop Warawara Forest. The forest is an ’island’ surrounded by a sea of developments and • Look at pictures of kiwi and identify the different species. settlements – farms, forests, roads, coastal strip. • Can you identify the species of kiwi living in the Warawara Forest? The understanding and assistance of neighbours is important to the survival of the forest’s natural heritage. • Someone in your community may have an item of clothing that has used kiwi feathers such as a korowai. Can you borrow it to view? Mountain and lowland landscapes of this region once knew no artificial boundaries. Now they exist and are very prominent in the landscape, especially when viewed from the air. • What is special about the kiwi bird? The many neighbours of the Warawara Forest actively cooperate with the Department of • What is special about the kiwi feather? Conservation to manage the impacts of introduced species, pollution and development. • Do you know what sound a kiwi makes at night? Locate a recording of the sound of kiwi. • What dangers do kiwi face? How can we help save them from danger?

There are several versions of the legend that explains why kiwi can no longer fly. Retell the legend. Children could write their own adventure story of a kiwi and publish it in a class book. Illustrate their story.

Title: North Island brown kiwi. Photographer: Morris, Rod. Date: 1974 Description: North Island brown kiwi, close up of head and bill, Little Barrier Island, 1974

On the classroom wall make a big yellow road sign. In the centre of the sign paint a shape of a kiwi. Underneath the sign write the slogan: ‘We are looking out for kiwi.’ ‘Ka whai whakaaro mo te kiwi. ‘ Or Can you imagine the forest spreading out across the lowland? What might need to change? ‘Ka manaakihia te kiwi.’ How might people live in harmony with the forest and still maintain a healthy, happy lifestyle? Even better make the sign to be placed out on the Instead of observing the Warawara Forest ‘up there’, how might you play a part in bringing the roadside near the forest for everyone in the community forest ‘back here’? to see and be reminded of this precious tāonga.

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Kiwi stories Neighbours working for conservation

Title: North Island brown kiwi. Photographer: Morris, Rod. Date: 1974 Description: North Island brown kiwi, close up of head and bill, Little Barrier Island, 1974

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Ecological Invaders Note to the teacher Create a scrapbook called ECOLOGICAL INVADERS. New Zealand’s unique flora and fauna developed in the absence of mammalian predators Introduction and the introduction of ‘ecological invaders’ has had an irreversible impact on New Zealand’s Our book features some of the ecological invaders found in and around the Warawara Forest. biodiversity. Some native species have already disappeared and many more face extinction unless introduced animal predators and invasive plant pests are managed. The list of contents might include: Northland Regional Council divides dealing with pests in forests and shrub lands into five • Ship rat • Brushtail possum categories. • Stoat • South African honeysuckle • Deer • Lodgepole pine Can you find an example of each of these? • Wild ginger • Domestic pets (cats or dogs) • Exclusion – aim is to prevent these pests from entering a non-infested area. • Feral goat • Scotch broom • Eradication – aim is to eliminate these pests completely. They are usually a limited number. Below is an example of the headings you can use. • Containment – aim is to prevent the spread of the pest, or contain it in one area (e.g. Kauri dieback). – aim is to reduce the densities of pests that are already widespread (e.g. Brushtail possum – Trichosurus vulpecular • Suppression possums). Possums were introduced into Aotearoa in 1837 to establish a fur trade. The possum population now exceeds 70 million and chomps its way through seven million tonnes of • Risk assessment – these are plants or animals that are potential risks but more research is vegetation a year. needed to find out the extent of the risk. Why are possums a problem? • Possums are selective eaters; they eat young and succulent leaves and shoots. Northland Regional Council also runs a programme for secondary students called ‘The Possum Targeting new growth like this eventually kills the tree. Project’. www.nrc.govt.nz/For-Schools/Enviroschools/Enviroschools-events/ • Possums compete with native birds for food such as insects and berries. Project Possum involves senior secondary students learning, • Possums disturb nesting birds, eating their eggs and chicks. practising and being assessed on skills and knowledge related to possum trapping, skinning, fur and pelt recovery, • Possums spread bovine tuberculosis (TB) and endanger New Zealand’s valuable possum biology and their environmental impact. The agriculture industry. programme offers level 2 and 3 NCEA credits. Controlling the invader The Department of Conservation (DOC) and regional councils both undertake extensive There is also the opportunityfor schools and students to trapping and poisoning operations to keep possum populations at a manageable level. set up related small businesses. Did you know? At least $40 million a year is directed to killing possums and $12 million on research into See ‘Project Possum’ Activity Sheet 26 ways of halting the devastation they cause.

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Threatened species Alternative group activity Create a scrapbook called ‘Threatened Species’ Make a scrapbook with a page for each species explained. Students could divide the double page spread into four sections such as: A thousand years of human settlement has had a severe impact on New Zealand’s biodiversity. Many natural communities and ecosystems have become depleted, degraded Images and fragmented. More than 50 endemic (native) plants and animals have become extinct and some 1,000 or more are currently under threat. Facts

Risks Our book features some of the threatened species found in and around the Warawara Forest. Our list of contents might include: Care KAREAREA – NEW BATS DACTYLANTHUS Students work in pairs or threes for their own double page spread on a threatened creature or ZEALAND FALCON plant.

Long tailed bat, Ngongotaha Dactylanthus (Terry C. Greene, New Zealand falcon juvenile Hatchery (JL Kendrick, 1973) 1993). A plant that grows on (Andrew Maloney, 2007) trees. Its Māori name is ‘pua o te reinga,’ meaning ‘flower of the underworld,’ and alludes to the way its flowers emerge from NORTH ISLAND KAKA NORTH ISLAND below ground. BROWN KIWI

All images courtesy of Department of Conservation. Crown Copyright: Department of Conservation Te Papa Atawhai, North Island Kaka (Nadine North Island brown kiwi (Rod 2010 Gibbs, 2001) Morris, 1974)

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All images courtesy of Department of Conservation. Crown Copyright: Department of Conservation Te Papa Atawhai, North Island Kaka (Nadine North Island brown kiwi (Rod 2010 Gibbs, 2001) Morris, 1974)

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Biodiversity A greater variety of life forms means a more resilient, productive and healthy world for us to survive in. If we go back to the pond example, as long as there are other plants that the fish can What is biodiversity? eat, they will survive even if one of the plants they eat is removed. Biodiversity describes the variety of all biological life – plants, animals (including people), fungi Biodiversity on earth changes as new species evolve and other species become extinct (gone and microorganisms. forever). Currently the variety of life on earth is shrinking rapidly. Biodiversity is the variety of life on earth. The earth’s biodiversity feeds us, clothes us and provides us with shelter. It gives us raw material for a wide range of products we use in our everyday life. Plants are the only living things that can take energy from the sun and turn it into food for animals. Without plants, life on earth as we know it would not survive.

Conservation of biodiversity depends on you! Each species belongs to an ecosystem which is an interdependent system of life. Interfering with any part of an ecosystem will affect other parts. For example, a pond has certain plants and animals that live together successfully and if one thing is removed, it can upset the balance of life, for instance, if a plant that fish eat a lot of disappears, then the fish may die.

WE DEPEND ON BIODIVERISTY FOR OUR SURVIVAL

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WE DEPEND ON BIODIVERISTY FOR OUR SURVIVAL

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The Common Good – good of each and of all The differences can be summed up like this: The principle of the common good asks us to look beyond our own personal interests to Common Good: common good of the flock is not secured until 100 sheep are found and are what is good for the whole community, including each one of us. The common good draws safe. attention to what is essential to us as human beings and our relationship with Te Atua. Greater Good: the missing sheep is sacrificed for the wellbeing of the 99. Everyone is entitled to things that make us truly human: shelter, work, education, clothing, Public Interest: the 99 sheep want a say in what happens to the missing sheep food, healthcare, freedom of conscience, freedom of religion, the right to raise a family, Public or Social Goods: while there is agreement that sheep safety is important, there are freedom from unfair discrimination, and to have sufficient goods for family and self. many different arguments about whether this means protecting the safe 99 or the missing one. Because we are social beings we are united with others and therefore we are responsible to ensure that the rights of others are also observed. We are responsible for our whānau, our Words/terms linked to the common good are: community and our wider society. We must each work for the common good. He painga o te katoa We need to get a balance of rights and responsibilities. Without rights the person is oppressed The good of all and vulnerable. Without responsibilities the person becomes selfish and self-centred. What is good for all of us The general welfare The common good and the missing sheep The benefit of the community The common good is often confused with some concepts The good of a community that sound similar but mean different things. It can be helpful to think about this in terms of the parable that Christ told Karakia – Prayer about the shepherd who looked for his missing sheep: Create a short litany linked to important concepts covered to date. For example: Who among you with a hundred sheep, losing one, would not leave W for Whenua ...... e te Ariki the ninety-nine in the wilderness and go after the missing one until it is A for Atua ...... e te Ariki found? Luke 15:4 T for Tangata ...... e te Ariki In the Catholic principle of the common good, the wellbeing of the flock requires that the needs of each individual sheep are met – that is to say, that all 100 sheep need to be safely home for the flock to be safe. Kōrero This is frequently confused with the concept of the greater good, • Define the words ‘common good’ in your own words which is often invoked in times of war, where it is considered • What do we mean by our rights? Give an example necessary for the wellbeing of some to be sacrificed to ensure the • What do we mean by our responsibilities? Give an example wellbeing and happiness of the majority. • Can you create a diagram that shows how students at the kura balance rights and Two other similar sounding concepts are public interest and public or social goods. responsibilities e.g. your right to learn and your responsibility to allow others to learn.

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“Creation … is a gift of God, a gift for all, and God wants it Relationships: Who is caring for our forest? to remain so … the Earth is God’s and … God has given it as There are many groups who have responsibility for the a heritage to all” health of the forest: Pontifical Council for Justice and Peace: Towards a better distribution of land, 1997 • New Zealand government; Department of Conservation (DOC) Source: Founded on Rock SJ series no. 12 p.8 • Local government; Northland Regional Council (NRC) The Matakite Song • Te Rūnanga o Te Rarawa, especially the Kaitiaki Komiti Composed by Whina Cooper for the Māori Land March. • Local marae The first verse is based on Thomas Bracken’s poem Not Understood. • You and your whānau From Appendix G p.271 Whina by Michael King. Are there some local people Nā te kore i mōhio Not understood Do members of the Central and Local who work for Department I haere wehewehe We move along asunder Kaitiaki Komiti of Te Government of Conservation or Noatu ai tātou Our paths grow wider Rūnanga o Te Rarawa E.g. DOC, NRC Northland Regional Ara tawhitiwhiti As the seasons creep work with Department Council? Haere ana i te roanga Along the years of Conservation and Haere ana i roto i nga taua We marvel Northland Regional At the centre is the Ka whakaaro noa tātou And we wonder Council on strategies to Warawara Forest. care for the forest? Te Rūnanga o Te Ka rapu tātou We search Ten Marae Rarawa Kaitiaki Everyone is concerned Hei aha te ora Where is the life to preserve the forest Te aha te ora o te oranga Where is the salvation Komiti and to make it as A warea noa tia i te moe All we do is sleep healthy as possible for Nā te kore i mōhio Not understood future generations. Te ihi, te mana, te tapu We of Te Roopū Matakite seek Who are the people that Maranga rā The life and salvation represent YOUR marae on the Manaakitia mai rā te iwi e All we do is sleep Kaitiaki Komiti? Te Roopū Matakite Not understood E mahi nei i ngā mahi Hei painga mō te ao katoa The ihi, the mana and the tapu Awaken, listen Kōrero Huihuia mai rā tātou Blessing and assistance to our people Ngā hau e whā Te Roopū Matakite • Where does the Warawara Forest extend to? Whakakaupapatia ngā wawata The aspiration that has to be fulfilled • Can you locate and name the marae that border the forest? Pai herea ki te aroha Will benefit all mankind Kia mana ki te Atua • Who are the Kaitiaki Komiti and what do they do? Let us unite Hei painga mō te ao katoa • What does Te Rarawa settlement claim say about the forest? Hei painga mō te ao katoa People of the four winds Consolidate all our aspirations • How does DOC plan to help sustain the forest? Bind them with love With the power of God’s blessing • What does caring for the forest involve? To benefit all mankind • Do different people/groups have different opinions about how to care for the To benefit all mankind Warawara? What might those differences be?

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Activities Stewardship • Interview someone from DOC about their work in the forest. What is DOC’s answer to the possum problem? For Māori, kaitiakitanga is the practice of spiritual and physical guardianship of the • Read about Northland Regional Council’s pest management plan for Northland forests. environment based on tikanga. Māori are the kaitiaki, guardians or custodians, of the land. www.nrc.govt.nz/Resource-Library-Summary/Plans-and-Policies/Pest-management/ The principle of stewardship concerns our environment. Young people have often heard about • Invite a member of the Te Te Rūnanga o Te Rarawa Kaitiaki Komiti to speak to your class such issues as pollution and conservation. In the context of Catholic belief, they can see this about their plan for caring for the forest. call to stewardship in more spiritual terms. • Analyse similarities and differences between the three groups. Te Atua asks us to care for the wonderful creation we call earth. This is both a privilege and a • Which ideas about caring for the forest are the same? Which ideas are different? responsibility. Earth is our only life support. A troubled environment leads to significant justice • Do your own research as a class. Which plans or methods of caring for the forest do you issues. Pope John Paul II has called us, as global citizens, to respect life and to seek solutions think are the best? Why? together to our ecological problems.

Notes for Teachers While not identical in meaning, this principle of stewardship aligns This topic works well with AS 91602, with contemporary Western thinking through terms such as: Contemporary Socio-Scientific Issue: Use of 1080 • Active guardianship • Sustainable development poison in possum control. • Custodianship • Integration Areas of divergence/debate with regards to care of the Warawara will be around pest management • Sustainable management of resources • Ecosystems and possibly the amount of access that tourists • Healing the land • Inter-connection of ecosystems should be allowed to have to the forest. • Environmental responsibility • Holism Access to the forest: If more people come to visit • Sustainable management of natural • Intergenerational equity the forest, it will be necessary for DOC to set up resources greater vigilance in terms of kauri dieback. They will need to set up cleaning stations for tramping boots so that kauri dieback doesn’t spread from other Northland forests to the Warawara. Pest management: Some DOC officials favour the use of 1080 to control possum populations. While local marae might prefer possum trapping, which might be less effective in killing large numbers of possums, but which may have less harmful effects on waterways and could allow trappers to earn some revenue from selling possum fur.

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Karakia of the People and the Earth Based on Psalm 8 Foundation (Divide group into left and right sides for different lines of the following psalm) The Mana Whenua Statement is the foundation of Te Korowai (Cloak of Protection). It affirms your intrinsic and sacred role as kaitiaki. See p. 76 in the final section of this booklet. Leader: Let us pray,

Right side: O Lord our God, how awesome is your name through all the Earth. 1. Encourage seniors to read this statement and to comprehend its content. To assist with understanding try the following questioning block activity: Left side: When we see your heavens, the work of your hands, the moon and the stars that you have set in place, we feel your greatness. Questioning block For example Who Might Who might have lived here? Right side: We ask ourselves: What are we that God should love us so much? What Is What is an elemental deity? Left side: Yet, you have made us great and you have given us glory and honour. Where Can Where can authority extend to? Why Do Why do we work together with other agencies? Right side: You want us to take care of all that you have created, all the sheep and cattle and even the wild animals. When Will When will Te Rarawa and the Department of Conservation (DOC) meet? Left side: You want us to watch over the birds of the air and fish of the sea. How Would How would my ancestors react to what has happened? All: O Lord our God, how awesome is your name through all of the Earth! 2. Now work through this Questioning block again choosing a different set of questions such as: What might … Kōrero: Where is … Why will … • Stewardship is not quite the same as kaitiakitanga. Can you explain? How do …

• Protect or sustain life in the forest … What is the difference? You choose which aspect you want to complete the question. Remember the information contained on pp. 76–77 is the source of your questions and answers. • All actions have consequences. What do you do each day to protect or renew the environment? What do you do daily that threatens it? What decisions will you make when you are a bit older that will affect the Earth? (housing, transport, food, job choices.

• How does the misuse of natural resources (such as polluting the waterways) lead to poverty and suffering for many people?

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• How does the misuse of natural resources (such as polluting the waterways) lead to poverty and suffering for many people?

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Cultural Redress Te Korowai – enhanced conservation The name Te Korowai refers to the concept of a ‘cloak of protection’. This represents the role On the 28th of October 2012 at Te Ahu centre in Kaitaia, Te Rarawa signed their Deed of that hapū and marae of Te Rarawa undertake as kaitiaki of the whenua and taonga within the Settlement with the Crown in relation to the historical Te Tiriti o Waitangi claims made entire taiao-environment. between 1840 and 1992. The settlement included a part called cultural redress. Building upon what has already been achieved over decades, Te Rarawa have negotiated a settlement of their historical claims which is both innovative and all embracing. They have implemented a ground-breaking approach to conservation which has included cultural information and values as fundamental elements of the strategic and day-to-day conservation management. To achieve this, a new model for conservation management called ‘Korowai’ has been structured to include the participation of kaitiaki, who are empowered by hapū and marae as cultural experts in environmental management. Te Korowai provides for full management of Wāhi Tapu and cultural materials and shared management responsibilities for other areas including full participation in all conservation planning. This includes the Conservation Management Strategy which Te Rarawa and other iwi in Te Hiku will be involved in. Extract sourced from www.terarawa.iwi.nz/te-tiriti-o-waitangi.html

The process is a collaborative one and ensures that the Department of Conservation (DOC) will work within a framework in which Te Rarawa interests are protected. Warawara Whenua Ngāhere i te Taiao complements Te Korowai agreement but it has its own special identity.

Kōrero Cultural redress provided recognition of the traditional, historical, cultural and spiritual connections Te Rarawa hapū had with the places in their rohe that were owned by the Crown • What is the meaning of cultural redress? or local authorities. Cultural redress included the return of land, recognition of mana whenua, restoration of kaitiakitanga and the establishment of Treaty based relationships that enhance • What are three main points from the above extract? whānau, hapū and iwi. Warawara Whenua Ngahere i te Taiao is a cornerstone of the cultural • What are some short term consequences for Te Rarawa, now the settlement has been redress package. signed? • What might be some long term effects of cultural redress on iwi and future tamariki?

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Project Possum Ngā Rongoā Māori – traditional medicine

Project Possum has become a regular event in Northland thanks to Enviroschools At the heart of Rongoā Māori, is a relationship with the land. The spiritual connection Northland, the Northland Regional Council, Can Train NZ and the local possum industry. between people and plants is expressed in the belief that both are offspring of Tāne, the All of these groups have joined forces to offer high school students an opportunity to learn god of the forest. The path to health begins when we recognise and respect Mother Earth – about possum control. Papatūānuku as the source of our food, which sustains all life. It is a holistic approach. Whina Cooper prepared and applied remedies to treat family and friends throughout her life. (Ref Project Possum – Stage One Whina p.45.) Stage one of the course involves a two-day skills camp where students learn various ways to Before planting, it is traditional to have a karakia to seek permission and give thanks. To heal, trap, pluck and skin possums, as well as prepare fur and skin for sale. There is also a follow- one needs a connection with the plants used in the remedy and with the cultivation and up assessment workshop where assessors can see how students have been putting what they harvest of those plants. Many studies show how gardening connects us with the green spaces recently learned into practice. Students can earn NCEA Level 2 and 3 credits for their work. and can aid recovery for unbalanced lives. Project Possum – Stage Two Rongoā is involved with the basics of life: the seasons, the weather, the stars, phases of the In 2012 Project Possum was extended to moon and the shifting landscapes. Knowledge of plants provides stories that tie us to the land, include separate Controlled Substance offering the opportunity to bond in a shared culture. Licence training enabling those who are 17 Before using plants for medicinal purposes, ensure you correctly identify them and their uses or older (provided they meet certain criteria) and understand how they grow. Always use healthy plants. to lay possum-killing toxins like cyanide. Without a formal Controlled Substance Licence (CSL) qualification, it’s illegal to Examples of plants used for health – hauora possess, use, store or manufacture poisons. Two one-day CSL courses were run in Kawakawa – Macropiper excelsum Kaikohe in September 2014. Information Kawakawa is one of those plants that will happily grow lush and covered included signage, notifications (for public, private and government land), and strong beneath the branches of an old tree that fills the shadow Hazardous Substances and New Organisms Act (HSNO) regulations, health and safety, storage line. It is a healing plant with antiseptic qualities. Traditionally, the and disposal techniques. The course was open to people with people 17 and over, some from leaves were chewed to soothe toothache or heated and placed over schools and some from the general public. infected wounds. They can also be made into a peppery, refreshing tea which relieves kidney, bladder and stomach complaints. An It is hoped that those who complete Project Possum will be able to help keep the possum antiseptic cream can be made from the berries, which are 10 times population down as well as learning new skills which could lead to employment. the strength of the leaves, but only harvested in January. Information about Project Possum is on the Northland Regional Council’s website: www.nrc.govt.nz/enviroschools Karaka – Corynocarpus laevigatus Common in the landscape, karaka produce fruit, the kernels of which contain powerful poison. The leaves, however, can be used to draw Photo: Possum industry representative Ricki Shraag of Mangakahia, helps Broadwood student Tama Korewha out infection, especially from boils. Bind the leaves to the sore with use a plucking machine designed to strip a possum’s fur from its carcass. (Northland Regional Council) the dull underside against the skin. The green side was used to heal wounds.

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Project Possum Ngā Rongoā Māori – traditional medicine

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Koromiko – Hebe stricta Ngaio – Myoporum laetum Koromiko can soothe stomach ache by using the new leaf tips. This tree is common in coastal forests. The tree, especially the fruit, is Essentially it is a ‘cleanser’, so should only be taken in small doses. regarded as poisonous and should not be eaten. However it has other uses. The leaves were used as an insecticide and by rubbing on the skin keeps the sandflies and mozzies away. The leaves were bruised and warmed (to release the oil) and made into a pack for septic wounds and bruises. The leaves and twigs were put into a steam bath and the inner bark was scraped and rubbed on gums for toothache. Taupata – coprosma spp. For beautiful glossy hair, use as a rinse after a shampoo. Pour boiling All the coprosma species have edible berries that are full of vitamin C. water over a handful of young leaf tips and when cool rub the liquid For the sweetest berries, pick straight after the rain. over the hair. This also removes dandruff!

For many other trees and their uses research some of the following Horopito Kahikatea – bark applied to bruises Kohekohe Kōwhai Harakeke – Phormium tenax Miro Mānuka – a herbal tea Harakeke (flax) roots can be boiled and the resulting liquid drunk Pōhutukawa Northern Rata to ease constipation. You only need a small amount to do this. The Rangiora Rimu sticky gel at the base of the flax can be rubbed onto cuts to clean and Ti kouka Tītoki – reduce swellings caused by stings promote healing. Totara

Puwha Pororua or Rauriki – sonchus oleraceus Rauriki is a coastal plant found in damp places in the bush. The soft leaves can be crushed then bound over fresh cuts to prevent poisoning. Instead of crushing them, the leaves can be chewed then turned into a paste to cover a wound. The leaves have been found to be a blood purifier and they contain vitamin C. Rimu Miro Nīkau Tōtara

Rarauhe, Marohi, Takaka – Pteridium aquilinum – Bracken fern This common fern covers many hills and shrub lands. The fern root used to be a principal food source. They were roasted for about four hours. As they were very nourishing, they were eaten before a sea voyage to prevent sea sickness and also as a food for babies. The small tender shoots were chewed for dysentery. Ti Kōuka Tree fern Rangiora Source for the first five examples: ‘Bush Medicine’ from the Listener August 2013 p.58.

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The Debate about 1080 Those who oppose 1080 In favour of 1080 These organisations and political parties oppose the use of 1080 in New Zealand: • The New Zealand Deerstalkers Association, which promotes the interests of hunters in New Commissioner’s Report Zealand, have reiterated their national policy of opposing 1080 poisoning in the face of the In June 2011, the Parliamentary Commissioner for the Environment (PCE) released a report Parliamentary Commissioner for the Environment’s report advocating its increased use. in favour of 1080 to control possums, rats, and stoats, especially in large and remote areas. It is seen as an effective poison for aerial spreading. The PCE came to a number of conclusions, • United Future supports fur recovery and trapping methods over aerial 1080, and labelled including not having a moratorium on 1080 use, and setting up a Game Animal Council.1 In the Parliamentary Commissioner for the Environment’s report on 1080 a “kick in the guts June 2011, New Zealand’s four largest daily newspapers all ran editorial pieces questioning the for many of our provincial communities.” need for continued debate in light of the Parliamentary Commissioner for the Environment’s • The Kiwi Party said, “the Government-funded science for 1080 was not credible as report. Government owned the 1080 factory and Government-funded agencies spread the poison.” Department of Conservation (DOC) • SAFE, an antivivisection and animal rights group considers the use of 1080 poisoning as the In laboratory experiments, the amount of 1080 remaining in soils was reduced to 50% after main weapon in the war against animals regarded as ‘pests’ (as) an extremely cruel practice. 10 days at 23°C, 30 days at 10°C and 80 days at 5°C. Leaching experiments in soil showed that traces of 1080 might be leached through soil, particularly if heavy rainfall occurred shortly after 1080 was applied. These experiments indicate that 1080 does not persist long enough in the Kōrero environment to have detrimental effects.2 • What do you think after reading these views? The conclusion from a range of studies into the fate of 1080 in New Zealand soils is that “most • Are you in favour or against the idea of fur recovery and traps? Why? New Zealand soils can be expected to contain micro-organisms with the ability to rapidly develop enzymes capable of degrading 1080” This means that any 1080 that leaches from • Locate two locals who have different opinions to come and debate the issue. baits or carcasses should have little persistence in our soils.3 Note to the teacher This material outlines the use of 1080 in NZ since the 1950s. The main users are now the “One pair of rats in one year can have 15,000 offspring.” – DOC Animal Health Board and DOC. The main reason for the continued use is that the type of 1080 “We all want to see and hear the Warawara being alive again with birdlife.” – Rongo Bentson used is biodegradable over time – although research is unclear about how long it actually takes for the toxin to break down. The Animal Health Board uses 1080 because possums are the “Without help, 94 per cent of kiwi chicks will die.” – Wendy Sporle, Kiwis for Kiwi main carrier of tuberculosis in cattle. DOC believes that aerial spraying with 1080 is the only National Coordinator method that works in terms of controlling possum numbers in native forests. Several animal rights groups and some political groups are against the use of 1080. They favour trapping and fur recovery because it allows local hunters to earn a livelihood from the culling of possums. For more information go to: 1. Parliamentary Commissioner for the Environment, 2011. Evaluating the use of 1080: predators, poisons and silent forests. http://www.pce.parliament.nz/assets/Uploads/PCE-1080.pdf Parliamentary Commission for the Environment Report on 1080 2. Parfitt, R.L., Eason, C.T., Morgan, A.J., Wright, G.R.T., Burke, C.M., 1994: The fate of sodium monoflu- http://www.pce.parliament.nz/assets/Uploads/PCE-1080.pdf oroacetate in soil and water. In Proceedings of the science workshop on 1080. Seawright, A.A., Eason, C.T. (Editors). The Royal Society of New Zealand, Miscellaneous Series 28. Department of Conservation 3. Walker, J.R.L., 1994: Degradation of sodium monofluoroacetate by soil micro-organisms. In Proceedings http://www.doc.govt.nz/conservation/threats-and-impacts of the science workshop on 1080. Seawright, A.A., Eason, C.T. (Editors). The Royal Society of New Zealand, Miscellaneous Series 28.

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Story of Rachel Carson and her chilling book Silent Spring Kōrero In 1962 Rachel Carson, an American scientist, wrote a book called Silent Spring. It made headlines because it challenged the way of life of many millions of people who were unaware 1. Why would you become involved in environmental issues? What is at stake? of the environmental damage they were causing. 2. Who do you know locally who speaks out by encouraging kaitiakitanga? Rachel loved wandering through her family’s woodland farm as a child. She noticed lots of the wildlife busy at their daily routines of seeking out food, caring for the young, building nests and 3. Who are some New Zealanders who speak out about caring for our environment? protecting themselves from danger. Rachel loved everything about nature and she did well at school in science. She especially loved the ocean, even though she lived a long way from its blue and white edges.

As time went by, the land around where Rachel lived became altered. Where there once were great forests with amazing wildlife like bears, otters, beavers and elk there was now only factories for making steel and iron. The rivers became polluted and the wildlife disappeared. Rachel and her family were sad to see this mess.

When Rachel grew up she became a marine biologist. She wrote books which alerted people to the rich life of the oceans. But she became famous for something wider than the sea.

In the 1940s and 50s terrible things were happening to our ecosystems. Radioactive ashes from Find a picture of someone test bombs lingered in the air; sealed containers of nuclear waste were being dumped in the who cares about the ocean; sewage and garbage was thrown into the rivers; and farmers and gardeners were using environment. dangerous chemicals like DDT for pest control. Only a few scientists like Rachel knew that fish were dying in polluted rivers. People who got poisons on their skin often died. Small animals Stick picture here and forests died when chemicals were widely used.

Rachel knew that if this continued the earth would be unliveable. There would be no birds singing in the spring, there would be no fish healthy enough to eat, there would be no small animals surviving that depended on the food chain. Rachel did careful research and wrote her chilling book Silent Spring.

Rachel wrote her book in response to the call to good stewardship. Her deep passion and concern was for looking after the environment. Her book sparked interest and protests around the world. The American president John F. Kennedy called for a special report. Her work continues today. Many thousands of books have been written on the subject of the environment and millions of people are involved in the biggest volunteer movement in the Rongo Bentson Name: history of the world: protecting the world from pollution.

Adapted from The message of Silent Spring from the book Introducing Catholic social teaching to children by Anne E Neuberger

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When Rachel grew up she became a marine biologist. She wrote books which alerted people to the rich life of the oceans. But she became famous for something wider than the sea.

Adapted from The message of Silent Spring from the book Introducing Catholic social teaching to children by Anne E Neuberger

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Beginnings Everything has a price, but what is the value?

The Mana Whenua statement from Te Rarawa Treaty The following story keeps us guessing till the last line. Settlement Offer (pages 22-23), provides a really strong It makes us think about what we value. affirmation of your link with the forest. You will locate this in the final section of this book on pages 76–77. Two hundred years. Possibly five hundred. A long, long time. All things being equal. (They seldom are). I bought it for eight good dollars eight short years ago. A wonderful eight dollar Knowledge shopping spree. The Māori creation story is also based on observation and understanding of the Universe. This ancient wisdom has many parallels with modern science: the seed of life at the dawn of It is tempting to let your mind savour just how those eight fresh dollars could compound in time, the separation of light from matter, and the ever expanding Universe. two hundred years. Dollar signs! Lotto signs! Biblical traditions Nevertheless it is dependent and needs nurturing. It is fragile and needs protection. It is both Reflecting on Genesis 1:1-24 vulnerable and defenceless. Man and fire could have the final say. Anything else seems too big to contemplate.

I visit it constantly, and show my friends with pride. It has survived a difficult early youth, and is starting that long path towards adulthood. A touch of colour announces this. A subtle change of form.

It is even now contributing towards its near environment, reaching for the sky. Making a place for creatures large and small. A flutter here, a wriggle there. Soon it will create a place for people. For picnics. For wondering under. Could be a poet’s paradise.

My eight dollar, eight year, eight metre high, white pine. Once used for butter boxes … Kahikatea. And God was pleased. The Bible says that every time God created something, God was pleased. God never made a By Jan Chaffey mistake in creation, never started over, never said “oops!” Poison ivy, stinging nettle, grey skies, mosquitoes, cockroaches and vultures were all worthy of God’s pride. God was especially proud of the human beings he made on the sixth day (Genesis 1:31). No For more information about the story of butter boxes built from white pine, go to: human being who lives on this planet was a mistake. You are here because God wanted YOU at www.nzmuseums.co.nz/account/3016/object/522/Butter_Box this time in this place for a special reason. The same goes for the person at school whom you really don’t like. The next time you’re down on yourself or you see someone you don’t really like, close your eyes and imagine God saying, “I am very pleased! I do great work!”

Adapted from Breakthrough! The Bible for Young Catholics p.4

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Beginnings Everything has a price, but what is the value?

Adapted from Breakthrough! The Bible for Young Catholics p.4

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Kōrero Your story matters – remember to dream

1. What is a kahikatea? Effective research and reflection will lead to your understanding of important roles and responsibilities What is another name for that tree? K = Knowledge Can you recognise it growing? What do I know already? How did I get my name? Who are some significant others in my life so far? Name places you have lived. Name schools you have attended. If you were to write a book, what story would go into chapter one? 2. What was a butter box? W = What do I want to find out? 3. Why does the author value this tree? (She gives at least three reasons) Ask questions that start with the five W’s and an H (What, Where, Who, When, Why and How?)

4. Can you put a dollar value on everything? Why or why not? H = How do I find out? Who could I approach? Which books might help me? Can I search on the internet – my search words … other places like the library? Activity R = Reflect and dream Choose another significant tree growing in the Warawara Forest e.g. kauri or pūriri. Find a quiet place to dream. Dream Create a story that tells the reader about the ‘value’ of that tree of who you might be in five years’ OR time. In ten years’ time how old will you be? Dream of possible Create a story that could be about the entire Warawara Forest. ways you could reach your dreams. How is the forest of value to you and your community? You can find out the dollar value the Create a mind map of some Crown has placed on this forest through the Treaty settlement with Te Rarawa, but name other pathways. values that cannot be measured in cash. L = Learn What have you discovered? Create Share your creative ideas with others. a quick representation of that. Draw or make something that symbolises what you have found out.

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Kōrero Your story matters – remember to dream

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One of your roles and responsibilities in ‘your story’ is that of kaitiaki – protector, guardian, keeper, conservator, preserver.

Kaitiakitanga is an environmental decision-making system which has been developed by tāngata whenua to fulfill their responsibility toward their tuākana, the domains of Ngā Atua Māori. The responsibility of the kaitiaki is twofold: Protecting the mauri. This is the ultimate aim. Passing on the environment to future generations in a state that is as ‘good’ or better than that of the current generation. Kaitiakitanga is a broad notion which includes the following concepts: • Guardianship • Care • Wise management • Resource indicators, where resources indicate the state of their own mauri.

As students of Te Kura o Taumata ō Panguru with iwi affiliation to Te Rarawa, learning to be kaitiaki of your natural environment, what role can you play at school, at home, within your rohe? Who do you know that are really good role models of being kaitiaki? Why? Think of yourself as a tree. Which tree are you like? Why? (Teachers could locate the Easter story book The Three Trees by Angela Elwell.) There is also a version retold on Youtube www.youtube.com/watch?v=z5qRzTOpOnk Because nothing exists of and for itself, add in the dimension of kaitiaki to your story. How does it look with this layer? Does your dream for ten years’ time recognise the importance of the environment in the life of the community you will be living in? Note in a journal what you have learned.

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One of your roles and responsibilities in ‘your story’ is that of kaitiaki – protector, guardian, keeper, conservator, preserver.

As students of Te Kura o Taumata ō Panguru with iwi affiliation to Te Rarawa, learning to be kaitiaki of your natural environment, what role can you play at school, at home, within your rohe? Who do you know that are really good role models of being kaitiaki? Why? Think of yourself as a tree. Which tree are you like? Why? (Teachers could locate the Easter story book The Three Trees by Angela Elwell.) Te Warawara There is also a version retold on Youtube Te Wairua o te iwi o Te Rarawa www.youtube.com/watch?v=z5qRzTOpOnk Mana Whenua Statement Because nothing exists of and for itself, add in the dimension of kaitiaki to your story. How does it look with this layer? Does your dream for ten years’ time recognise the importance of the environment in the life of the community you will be living in? Note in a journal what you have learned. Mana Whenua Statement

The Mana Whenua Statement is the foundation of Te Korowai. It affirms Te Rarawa’s intrinsic and sacred role as kaitiaki within the wider region and conservation estate.

Ko Ranginui e tū iho nei hei tuānui mō te ao, Ko Papatūānuku e takoto nei hei whāriki mō te rangi. Ka puta, ka ora ki ngā mumu tai, ki ngā whenua wawā, ā rāua tini uri whakaheke e kōwhaiwhai haere nei i te ao. Ranginui extends above us as a canopy over the world. Papatūānuku stretches out below, a platform for the heavens. They are adorned with an interwoven tapestry of the myriad descendants, born and reborn, and dispersed amongst the murmuring waters and recesses throughout the scattered lands and oceans of Rangi and Papa. Ko Tāne-te-waiora, ko Tāne-te-pēpeke, ko Tāne-te-orooro, ko Tāne-whakapiripiri, ko Tāne- mahuta, ko Tāne-nui-ā-rangi i whakarite i te wehenga ake o ōna mātua kia puta ai ki te ao mārama. He tapu anō te ira atua i whakatōngia e Tāne ki roto i tāna i hanga ai ki tāna i moe ai. Ka tiakina te mana atua i roto i te whare tāngata, kia mau tonu ai te tapu o te tāngata. Nā Tāne anō ngā Rākau me ngā manu – a Raupō, a Kīwī, a Rupe mā, me te tini o Te Wao Nui ā, marere noa ki ngā takutai moana, ki ngā tini a Tangaroa. Ko te tangi a te mātui, “tūī, tutuia” – te rangi ki te whenua, te whenua ki te rangi. Ka puta ki te whei ao, ki te ao mārama, tīhei wā mauriora! It was Tāne-te-waiora, Tāne-te-pēpeke, Tāne-te-orooro, Tāne-whakapiripiri, Tāne-mahuta, Tāne-nui- a-Rangi who instigated the separation of his parents, bringing about the emergence into the world of light and understanding. Through the act of conception, Tāne introduced his godliness to those that he created and an aspect of his divinity to those with whom he procreated. The womb transmits and protects this sacred authority maintaining the sanctity of the holistic person. From Tāne also descended Rākau, Raupō, Kiwi, Rupe and the multitudes of progeny from the mountains to the great forests and unto the oceans. The sky is woven into the land and the land to the sky from whence emerged the world of light, bringing forth the spirit essence of all living things. Ko Tūmatauenga anō tētahi o ngā tama a Ranginui rāua ko Papatūānuku. He atua koi, he atua māia, he kaitaki, he toa. Ko ōna hoa ko te taua, ko tana mahi he karawhiua i runga i te marae ātea me te pakanga. Nā tēnei atua, nā Tūmatauenga ka puta ko āna uri – te tini me te mano o ngā tāngata e tūtū haere nei ki runga i te mata o te whenua. Tūmatauenga – another son of Ranginui and Papatūanuku, was astute and brave, an industrious leader and the ultimate warrior. His constant companions are strife and war; he convenes the area of conflict and the field of battle. The progeny of Tūmatauenga include all the people who live and occupy the face of the earth. He uri whakatupu tātou nō ngā kāwai atua o te ao. He mea paihere ngā uri a Tāne rāua ko Tūmatauenga, ki ngā whakapapa atua tātai noa ki te ao. As descendants of the gods and the progeny of Tāne and Tūmatauenga, we are enmeshed within the genealogies of the pantheon of elemental deities that form the environment. Koia e meatia nei, kia kōrerotia ana te mana o ngā Ngāhere, ngā whenua me ngā papamoana o Te Hiku o Te Ika, kia maumahara te tāngata e honohono ana te mauri o ngā mea katoa. We speak here of our authority over the lands, forests and oceans of Te Hiku o Te Ika, as the spirit of all things is connected, empowering our ability to speak as guardians of the land, forests and seas, in the pursuit of all that we desire.

76 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Ka mutu, i konei anō mātou e noho ana hei kaitiaki i te taiao, hei kaitaurima i te mauri o ngā tapuwae ā-nuku o ō mātou tūpuna. Nā rātou ngā kōrero i waiho, i tapa hoki ngā ingoa i honohono ai ngā tātai katoa o te ao tūroa. Kua riro iho i a mātou Ngā Kete o Te Wānanga i tīkina ake rā e Tāne kia whai māramatanga ai te ira tāngata. Nāna anō te wairua mārama me ngā āhuatanga whakamīharo o te ira atua i whakatō ki roto i ana uri e tū nei hei tāngata whenua tūturu mō Te Hiku o Te Ika a Māui Tikitiki a Tāranga ā, puta noa i Aotearoa. Nō muri mai ka tae mai a Kupe, a Pōhurihanga, a Tamatea, a Nukutāwhiti, a Ruānui, a Puhi, a Tūmoana, i ruirui haere ai i te kākano mai Rangiātea, kia kore ai mātou e ngaro. We have lived here since time immemorial, as guardians of the environment, fostering the spirits, treading in the footprints of our ancestors who bestowed names between the land and sky, and laid down a celestial template that encompasses all of nature. Tāne bequeathed to us the Baskets of Knowledge to provide his descendants with an understanding enabling us to exercise power, authority and responsibility. Tāne created his progeny with the attributes of the gods and imbued them with a divine element. These descendants exist now as the indigenous people of Te Hiku o Te Ika a Māui Tikitiki a Tāranga and Aotearoa. From the time of the arrival of Kupe, Pōhurihanga, Tamatea, Nukutāwhiti, Ruānui, Puhi and Tūmoana, they sowed the sacred seed brought from Rangiātea ensuring our ongoing existence. Ko tōku mana, ko tōku reo Māori ngā kaiwhakamārama i tōku mātauranga ki te taiao, rere ki uta, rere ki tai, ā, taiāwhiowhio noa. Ko mātou tonu te hunga tiaki i ngā mahi tapu a ō mātou tūpuna. Kei te ture Kāwana te kawenga ki te whakatairanga i ngā tikanga a te Māori kia hīkina ake te mana o te iwi me ōna hapū hei kaitiaki kia whakatutuki i te mana tapu kia taurima tonu ai te Wao Nui a Tāne i Te Hiku o Te Ika. My innate authority and my language illuminate my inherited knowledge and responsibility of the environment, from the centre of the land, to the oceans and the atmosphere. We are the original occupants and contemporary guardians of those tasks sacred to our ancestors. It is appropriate for Government to acknowledge, respect and support our inherited role, knowledge and practices as the core of conservation management in New Zealand. Better equipped and more empowered iwi and hapū as kaitiaki, introduce an immense additional resource in the management of the great domains of Tāne, and his siblings in Te Hiku o Te Ika. He kawenata hou tēnei tauākī mana whenua hei whakapai ake i ngā mahi whakahaere o aua whenua mā te mahi ngātahi i ngā whenua kei roto i ngā ringaringa o Te Papa Atawhai me ngā hapū, iwi hoki o Te Hiku o Te Ika. Mā tēnei whakaritenga hou ka uru ngā whakaaro Māori, ngā tikanga Māori ki roto i ngā mahi a Te Papa Atawhai – mai i te rangatira teitei, te Minita, ā, tae noa ki te Tari ā-Rohe. Kua whakaae mai te Kāwanatanga me mātou ki te whai ngākau hou mō te oranga tonutanga i ngā whenua me ngā papamoana o Te Hiku o Te Ika. Tūturu whakamaua kia tīna, hui e, tāiki e! This is a new covenant setting out a collaborative working arrangement with the iwi and hapū of Te Hiku o Te Ika on their ancestral lands, even though these lands are yet held by the Department of Conservation. This is a new concept that allows for Māori perspectives, practices and people to pervade the workings of the Department of Conservation – from the Minister to the Regional Conservancy. We have together acknowledged iwi mana whenua and a need to begin with a new heart to ensure the ongoing sustainability of our lands and our oceans within Te Hiku o Te Ika. Hold fast and make permanent! Let us come together!

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 77 Pepeha Ko Tararua te pae maunga, Ko Te Awakairangi te awa, Ko te Ūpoko o te Ika tōku whenua, Ko te Whanganui-ā-Tara te moana, Nō Airani, nō Ingarani ōku tūpuna E mahi ana ahau ki Caritas Aotearoa.

My whakapapa is that I come from Wellington and Timaru, New Zealand, with ancestors from the north of England and the south of Ireland, and these are the areas which I claim as my tūrangawaewae (place to stand). I was born in Te Awakairangi – Lower Hutt, and grew up and went to school there. My first remembered experience of a Māori presence in my neighbourhood was attending the opening of the new wharenui in Waiwhetu. There was little use of the language or expression of Māori culture at my schools. My home valued the contribution of many cultures, and hospitality (manaakitanga) was nurtured. My parents were both passionate about caring for the environment. I learned at a very early age that Papatūānuku was to be respected as ‘a living thing’ and that we had a responsibility to protect and care for the earth. The forests, streams, creatures and all natural cycles were to be a source of curiosity and wonder. My father valued Aotearoa New Zealand as a bicultural nation with a Catholic history that had attempted to weave a strong partnership between Pākehā and Māori. We learned at an early age that social, cultural, environmental, political, historical and spiritual aspects of life are deeply interconnected. This work is an attempt to express ways for that knowledge and wisdom to be passed on to another generation. Catherine Gibbs, Education Coordinator, Caritas Aotearoa New Zealand

78 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest Acknowledgements Catherine Gibbs – kaitui Graeme Siddle – editor Crispin Anderlini, Emily Benefield, Esther Robinson – additional design work Lisa Beech – advocacy advisor Tāneora Ryall – Caritas Kaihāpai Māori Mina Pomare-Peita – cultural/ education adviser Danny Karatea-Goddard – Te Rūnanga o te Hāhi Katorika Gemma Sinnott – content advice Nick Borthwick – content advice Rawiri Hindle, lecturer Te Kura Māori, Victoria University, Wellington Helen Fisher, composer Carol Bean, arts educator, musician, writer Staff of Te Kura Taumata ō Panguru Kaitiaki Komiti members

Design Rose Miller, Kraftwork

Photos Catherine Gibbs, Philip Gibbs, Gemma Sinnott, Anna Robertson, Nick Borthwick, Dept of Conservation, Te Papa Atawhai

Note This resource has been developed in partnership between Te Kura Taumata ō Panguru, the Kaitiaki Komiti ō Warawara and Caritas Aotearoa New Zealand. We encourage other communities to use this resource as inspiration to look at their own relationship with their environment and their communities. We invite teachers, classes and communities to consider adapting this material. Permission is required from Te Kura Taumata ō Panguru and Caritas Aotearoa New Zealand if you wish to reproduce any material in this booklet.

TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest 79 Te Warawara - Te wairua o te iwi o Te Rarawa The Warawara - the living spiritual being of Te Rarawa.

Whina Cooper

Artwork adapted from New Zealand Herald photograph of Whina Cooper and her granddaughter, Irenee, lead off the land march to Wellington from Te Hapua in the Far North 14 September, 1975. This is hanging in the entrance to Te Kura Taumata ō Panguru.

80 TE WARAWARA A teacher’s guide for nurturing kaitiakitanga of the Warawara Forest

The Catholic Agency for Justice, Peace & Development

Caritas Aotearoa New Zealand [email protected] facebook.com/caritasaotearoa Catholic Centre, 22-30 Hill St, www.caritas.org.nz twitter.com/caritasNZ PO Box 12193, Wellington 6144 Tel: (+64 4) 496 1742 youtube.com/caritasaotearoanz Charities No: CC36055 Fax: (+64 4) 499 2519

ISBN 978-0-908631-81-0