Before Commissioners Appointed by the Canterbury Regional Council
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BEFORE COMMISSIONERS APPOINTED BY THE CANTERBURY REGIONAL COUNCIL IN THE MATTER of the Resource Management Act 1991 AND IN THE MATTER of applications for resource consents by Lyttelton Port Company for capital and maintenance dredging _______________________________________________________________ EVIDENCE OF HENRY TAMATEA COUCH FOR TE HAPŪ O NGĀTI WHEKE, TE RŪNANGA O KOUKOURĀRATA, NGĀI TAHU SEAFOOD, AND TE RŪNANGA O NGĀI TAHU 27 April 2017 _______________________________________________________________ 2 INTRODUCTION 1. Ko Te Poho o Tamatea-pōkai-whenua te maunga. Ko Whakaraupō te moana. Ko Uruao, ko Takitimu, ko Te Makawhiua ngā waka. Ko Waitaha, ko Ngāti Mamoe, ko Ngāi Tahu ngā iwi. Ko Ngāti Wheke te hapū Ko Te Rāpaki o Te Raki-whakaputa te papa-kāinga, papa-tū-waewae. Ko Rāpaki te marae. Ko Te Wheke te whare. 2. My name is Henry Couch. I was born in Rāpaki 68 years ago, and I have lived here all my life. I have worked on and around the port for over 50 years, 36 of these years as a watersider (wharfee). See Figures 1 and 2. I have been a Tangata Tiaki/Kaitiaki for 19 years, I was a member of the Rāpaki Rūnanga Executive for over 50 years, a Trustee for Rāpaki for 33 years and I was the chairman of the Rāpaki sewerage committee that removed the septic tanks at Rāpaki, piping this wastewater to Lyttelton to one-day be piped across to Bromley. I was a member of the Southern Shellfish Fisheries Plan Working Group. I am still a member the Ngāi Tahu Mahinga Kai Hī Ika Kōmiti (Customary Fisheries Advisory Committee). 3. My whānau have a long-standing relationship with Whakaraupō / Lyttelton Harbour that spans at least 24 generations. I consider myself fortunate to have learnt and benefited from the knowledge that my ancestors have passed on to me, and I too want to pass on my knowledge to next generation so that they can uphold our tikanga and enjoy the various kai from our culture. I value our harbour deeply and equally, feel responsible for it. See Figure 3. SCOPE OF EVIDENCE 4. My evidence focuses on the mahinga kai values of Whakaraupō, and my relationship with them over the years. Its purpose is twofold: (a) To impress upon the Commissioners that the mahinga kai values in the Harbour are still real and present for many people, and they continue to occupy a core place in the culture of Ngāti Wheke; and 3 (b) To reinforce the need to develop and manage the harbour in respect of those values. Their recovery is our recovery. Mō tātou: All of us. Tātou is inclusive of everyone. (See Figure 4). 5. My evidence is part of the main body of evidence presented jointly by Te Hapū o Ngāti Wheke and Te Rūnanga o Ngāi Tahu on behalf of the whānau of Ngāti Wheke and Ngāi Tahu who maintain their rights and responsibilities in the harbour. My evidence is intended to complement the evidence presented by my colleagues and relations from Te Hapū o Ngāti Wheke and Te Rūnanga. 6. My evidence will look at some of the tikanga that relate to our mahinga kai. The tikanga helps frame and guide our relationship with the harbour. 7. I will highlight some of the key changes that I have observed over my lifetime, and list my key concerns. To conclude, I set out my aspirations for the future of our harbour and people. 8. Some of the old people of Canterbury used to say something like, “Ka pari te tai, ka neke ranei te kawau?” When the tide comes in, will the Kawau (cormorant/shag) leave its rock? 1 BACKGROUND 9. Whakaraupō is the principal mahinga kai within our takiwā (territory), and is a taonga of paramount importance for the survival of our people. 10. As a young person growing up in Rāpaki, we spent most of our time at the beach. See Figure 5 and Figure 6. It was there that we learnt how to gather shellfish and cook them. We never had a problem finding something to eat, whether on the land or in the harbour. 11. As I got older, my brother and uncles started to teach me where and how to find other kai-moana. See Figure 7. We would walk or swim to get to where we wanted to go, and I would say that we must have found our way around the entire coastline in the harbour, including Quail Island (Ōtamahua) and Rīpapa Island. 1 The kawau does not leave its perch readily, despite the incoming tide, and is likened to a person who does not stray far from home, or who is a staunch advocate for the people and place they belong to. 4 12. My brother and uncles told me that the harbour was my pātaka (storehouse) and playground, and to look after it. See Figures 8 and 9. They talked about respecting the harbour and taking only what we needed for ourselves and our whānau. They taught me to leave enough for other whānau and for tomorrow. 13. I still gather and fish throughout our rohe (district, territory) and continue to share what I catch with the kaumātua of Rāpaki. Just seeing the looks on their faces is enough reason for me to gift what I have gained from our harbour. See Figure 10). The joy, it seems, is like the smile on a child’s face when you give them an ice cream. 14. Even though I am getting on in years myself, I still manage to dive in most bays of the Harbour every 2-3 years. I have always owned boats, and currently use a 10ft dingy for setting nets, a kayak to get into hard-to-access places, and a 5 metre Cabin boat to cruise around our rohe to keep an eye on it. 15. In October 1998, my relation, Wiremu Gillies, and I were the first two Tangata Tiaki (customary fisheries managers) to be appointed in New Zealand under the Fisheries (South Island Customary Fishing) Regulations 1998. Nineteen years later, there are five of us who are now responsible for managing our customary fisheries in the harbour, and I present my evidence today with their mandate and the support of Te Hapū o Ngāti Wheke and Te Rūnanga o Ngai Tahu. 16. My evidence is focused on the mahinga kai values of the Harbour as I have come to understand from living in Rāpaki and fishing it most of my life. Over that time, I have been involved in several projects initiated to help improve the mauri (state of well-being, energy, vitality) of the harbour and its key mahinga kai. I note a few of them in my evidence to illustrate the range of efforts that Ngāti Wheke and the people of Lyttelton Harbour have taken to protect and enhance the ecological and cultural values of our harbour. 17. Our primary objective as Tangata Tiaki is to help ensure that the pātaka is always full and to restore it back to the vital mahinga kai that it was. 5 MAHINGA KAI 18. Mahinga kai is defined as the customary use and management of natural resources, the places where those resources are gathered and the resources themselves. Inherent in mahinga kai management is the aspiration of abundant, customary food that is safe to eat.” 19. Mahinga kai is a primary marker of our identity as Ngāi Tahu. It is a source of great pride and sustenance for our whānau and communities, something that may not be so obvious to those who do not fish, hunt, fossick and feather. 20. Whakaraupō is the largest harbour on Banks Peninsula, Te Pātaka o Rākaihautu, the primary storehouse of Rākaihautu, the famed Waitaha explorer who led the first migration of people into Te Waipounamu. 21. In my life time, I have seen my people use all parts of the harbour for sustenance. (a) The bays and coastline from Te Awaparahi (Battery Point/Gollans Bay) to Awaroa at the Heads of the Harbour have always been recognised as breeding areas for pāua, kina and other species of shellfish and not typically used for taking kai. See Figure 11 and 12. The only time we could harvest from that area was when we were absolutely in need (e.g. big gatherings like a tangi) and the other parts of the harbour were too rough to access safely. (b) The bays and coastline of the southern outer harbour were extensively utilised for the gathering of pāua, kina, kūtai (mussels), kōura (crayfish), as well as hoka (red cod), moki, mārari (butterfish) and pioke (rig). (c) The bays and coastline of the middle harbour were extensively utilised for the gathering of pāua, kina, kūtai (mussels), kōura (crayfish), tio (oysters), tipa (scallops) and tuaki (cockles/clams), as well as moki, mārari (butterfish) and pioke (rig). (d) The centre of the middle harbour was extensively utilised for the gathering of hoka (red cod) and pioke (rig). Sharks were fished using nets set around the harbour. 6 (e) The bays and coastlines of the inner harbour were extensively utilised for the gathering of pāua, kina, kutāi (mussels), tuaki (cockles/clams), pipi and tio (oysters), as well as pātiki (flounder) and they were special for the fishing method for harvesting pioke (rig) in shallow waters (local whānau used a machete to harvest pioke that are present in the ankle-deep channels when the pioke enter this bay to feed on crab). (f) The open waters of the inner harbour were extensively utilised for the gathering of pioke and pātiki, which were traditionally taken using nets to set in the harbour.