IN THE MATTER OF The Resource Management Act 1991
AND
IN THE MATTER OF Landuse Consent for the proposed quarry at 971 Fitzherbert East Road, Aokautere, Palmerston North
BETWEEN Hoult Contractors Ltd
AND Palmerston North City Council and Horizons Regional Council
STATEMENT OF EVIDENCE OF SIOBHAN KARAITIANA REPRESENTING RANGITĀNE O MANAWATŪ
November 24, 2020
TABLE OF CONTENTS
Introduction……………………………………………………………………………..…………….….3 Rangitāne o Manawatū Values Statement……………………………………………..…..3
Defining the rights and responsibilities of Rangitāne o Manawatū……………..7
Consultation……………………………………………………………………………….…………….10
Assessment of Effects………………………….…………………………………………………….12
Conditions Proposal…………………………….…………………………………………………….12
Conclusions.………………………………………………………………………….……………………14
Introduction 1. My name is Siobhan Karaitiana. I work in Te Ao Turoa Environmental Centre. I have worked as the principal planner for Rangitāne o Manawatū for three years.
2. I have the following qualifications and experience
2.1 I hold an Honours Degree and Bachelor of Science Degree majoring in Ecology from Massey University, Palmerston North
2.2 I have married into Rangitāne, thus my role is to facilitate Rangitāne in fulfilling their duties as kaitiaki of their rohe within Resource Management.
2.3 I have written a number of Cultural Impact Assessments on behalf of the iwi including a wide range of Subdivision Plan Changes, Te Ahu a Turanga Manawatū- Tararua Highway Project, and the new Pohangina Quarry.
2.4 I provide regular advice to Rangitāne o Manawatū on consenting matters that may impact the values the iwi hold with the environment within the Manawatū and I provide consultation facilitation services.
2.5 I have recently participated in the Designation and Environmental Court proceedings for Te Ahu a Turanga Manawatū- Tararua Highway Project on behalf of Rangitāne o Mananwatū.
3. This evidence is limited to cultural effects.
4. I have read and am familiar with the expert Witness Environment Court Practice Note 2014 and agree to comply with it. I have not omitted any material facts known to me, which may alter or detract from the opinions expressed and the evidence I present is within my area of expertise.
Rangitāne o Manawatū Values Statement
5. Rangitāne o Manawatū provide the following statement to detail their values and relationship associated with the Manawatū River.
6. The Manawatū River is of immense historical, cultural, spiritual and traditional significance to Rangitāne o Manawatū. The Manawatū River was the main route for travel and communication for Rangitāne o Manawatū with settlements along the margins of the river. Rangitāne o Manawatū have a rich belief system and structure that has developed over hundreds of years of occupation. The belief system developed a number of spiritual and ritualistic practices that occur at different times and locations along the Manawatū River. A large number of these practices have disappeared due to the introduction of European culture and Christianity.
7. The Manawatū River was created through the spirit of Okatia, who gave life to a tōtara growing on the slopes of the Puketoi Range in the Hawkes Bay. The tōtara
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made its way to the mountain ranges of the Ruahine and Tararua, and as it forced its way through the ranges, it created the Manawatū Gorge and the Manawatū River as it made its way out to sea.
8. For Rangitāne o Manawatū traditions such as this, represent the significant links between the cosmological world and the modern world, which have shaped the iwi worldview.
9. The name Manawatū was bestowed on the River by the Rangitāne Tohunga Haunui a Nanaia, over six hundred years ago. Whilst searching for his wife, Waireka, Hau travelled down the West Coast of the North Island crossing and naming many waterways. When he reached a turbulent flowing river which caused his heart to sink as he thought he may not be able to cross it and continue his search, he called the River Manawatū.
10. The spiritual connection that Rangitāne o Manawatū have with the River is evidenced by the building of churches along the River such as the Church Turongo Hiha. It was here that an aged Rangitāne Chief related to the assembled people that he had had a momentous dream the previous night. He dreamed that he was standing at the foot of two great totara trees somewhere on the bank of the Manawatū River and that these trees were talking to each other. The first tree said, “Do you know who I am?” “No,” was the reply. “I am whangarae (the god of the forehead),” said the first. “Oh. Do you know who I am?” asked the second. “I am whangaihu (the god of the nose).” And they both chanted an incantation. Hiha remembered this karakia and recited it to the assembly. So, on an appointed day, three large canoes made their way up the river to search for the trees. They finally discovered them at a place called Kairanga, near where the Linton Army Camp now stands. The trees were felled and floated down the River to Moutoa where they were pit-sawn into timber. The timber produced by these two great totara was sufficient not only to build the Church but also the furnishings, including a beautifully carved altar. The church was subsequently bestowed with the name Turongo.
11. Located within the Manawatu River, are many taonga of significance to Rangitāne o Manawatū. There is Te Au-rere-a-te-Tonga, the flowing current of the south, Te Au- nui-a-Tonga, the waterfall located in the gorge, as is the tapu rock Te Ahu a Turanga, which remains visible even in the highest of floods.
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12. There were many Rangitāne o Manawatū kaitiaki, guardians of the River. These included Peketahi who lived at Puketotara, and Whangaimokopuna who lived near Hotuiti, also known as Motuiti. Whangaimokopuna lived at Hotuiti until he was banished and now lives up in the hills at Raekatia. Whenever Rangitāne people from the lower reaches of the River visit that area, a mist descends which is Whangaimokopuna weeping for his old friends.
13. Rangitāne o Manawatu practised a number of rituals along the Manawatū River where its resources were utilised. These sites later developed into tapu or wāhi tapu sites. Most if not all of these sites have now been lost (in private or local government ownership) or destroyed due to engineering works.
14. The Manawatu River and its large number of waterways provided the main highway for Rangitāne o Manawatū and as well as being a mahinga kai in its own right, it fed into the land based mahinga kai. Along the Manawatū River, were located numerous Rangitāne o Manawatu Pā, which have now become one with the River and their locations and the myriad of trails used by Rangitāne o Manawatu, remain an integral part of our traditional history. Raukawakawa Pā is of great historical importance to Rangitāne, it is where the transaction took place of Te Ahu a Turanga Block, acquired by the Crown from Rangitāne in 1864. The principal chief residing at Raukawakawa Pā (named after the kawakawa tree) at this time was Te Hirawanui Kaimokopuna, a Rangitāne rangatira. Hiriwanui led the negotiation of the terms of the transaction and remained at the Pā until the time of his passing around a decade later.
15. The location of the Pā is of some debate in historical records however Rangitāne iwi leaders recognise the map of J.T Stewart 1858 as the true and correct location. The Pā sat upon a cliff that has since eroded into the river. The river now follows the general path of Te Awa Huri and thus Raukawakawa Pā is located in the contemporary context on the true right bank of the river.
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16. The traditional mobile lifestyle of Rangitāne o Manawatu, led to their dependence on the Manawatū River and its resources. Because of the long history of the Manawatū River in providing the highway and mahinga kai to Rangitāne o Manawatū, both on a temporary and permanent basis, there are numerous urupā, wāhi tapu and wāhi taonga associated with the River and Rangitāne o Manawatū. These associations hold the memories, traditions, victories and wairua of Rangitāne o Manawatū tupuna, and many locations therefore, remain unknown to the wider public.
17. The most significant quality that flows through the Manawatū River is its mauri which binds all the physical, traditional and spiritual elements of all things together, generating, nurturing and upholding all life. That mauri is the most crucial element that binds Rangitāne o Manawatū with the Manawatū River, and that relationship has consisted for over seven hundred years of unbroken occupation. The interconnected waterways of the Manawatū form a dendritic pattern across the landscape. The mauri supplied from the mountains and areas in the gorge is transported along these waterways to nourish and feed the land and everything living on the land. The Manawatū River for Rangitāne o Manawatū is seen as the main artery in this network containing the strongest and greatest amount of mauri. If any activity that disrupts the flow of the waterway, pollutes the watercourse or disrupts the natural functions of the riparian margins, it is seen as having a negative impact on the mauri which then in turn has a direct negative impact on Rangitāne o Manawatū land and people.
18. Rangitāne o Manawatu occupation of the Manawatu River continues today after several hundred years. To secure the natural resources needed to sustain Rangitāne
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o Manawatū and protect the people from neighbouring iwi, Rangitāne o Manawatū developed a number of Pā in strategic locations. These Pā were situated near their most valuable natural resources as well as in strategic positions, particularly along the Manawatū River.
19. Along the Manawatu River in the Rangitāne o Manawatu rohe there are 185 recorded sites of significance. The majority of these sites of settlement and occupation and would have had permanent structures associated with them. Approximately ten of these sites were substantial cultivations or eel weirs that were recorded in historical accounts. A number of māhinga kai, traditional food gathering areas, nohoanga, and areas of seasonal settlement were located along the river.
Defining the rights and responsibilities of Rangitāne o Manawatū
Mana Whenua
20. The concept of mana whenua is key to understanding the environmental management philosophies of Māori. Mana whenua as defined by the Resource Management Act (1991) is the customary authority exercised by an iwi in an identified area. It is the authority to control and manage a traditional area or resource in relation to prescribed customary and cultural practices. The authority is obtained through the relationship of the people and their ancestral connection to the land.
21. Rangitāne have maintained their position as mana whenua in the Manawatū area for over five hundred years. Rangitāne continue to exercise their customary authority by undertaking activities within the Manawatū River corridor associated to the proposed location of the Fitzherbert Road Quarry site.
These activities include - Restoring a range of Pā and village sites by creating access, mahi toi markers, signage boards, and planting or enhancing traditional food gardens. - Protecting and restoring traditional harvesting grounds; working with landowners and agencies to move fencing back from streams and the Manawatu River, undertaking weed control, pest control, planting riparian margins and wetlands. - Development of the Urban Eels platform as a space to share Rangitāne values and enhance the Manawatū River eel population. - Bathing and undertaking baptisms in times of low pathogen risk
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- Hosting cultural events adjacent to the river such as the spring kohanga bonfire and Matariki. - Partnered with a range of stakeholders to develop He Ara Kotahi river pathway and other river pathways. - Restoring the old Awapuni riverside quarry ponds and wider environment for ecology, recreation and culture. The iwi are in the process of creating a mahi toi project work location on Marae Tarata (village site), and commissioning baseline pollution reports.
The iwi are actively working towards - Obtaining consent for waka ama platforms upstream and downstream of the proposed quarry site. - Protecting and enhancing all Rangitāne Pā and village sites within the river corridor, some are adjacent and opposite to the proposed quarry site. - Sharing Rangitāne history and whakapapa in the form of signage, celebrations, events and carvings. - Developing a shared use pathway network to freely access both sides of the river between Ashurst and Palmerston North. - Restoring the full riparian margins of the Manawatū River to a level that allows the river to recover its ecosystem health and cultural properties such as healthy populations of mahinga kai.
Wāhi tapu
22. Wāhi tapu are highly interconnected. Rangitāne o Manawatū wāhi tapu generate a broad cultural landscape where travelling tracks, temporary and permanent shelters, resource collecting areas, urupā, natural features and forces along the river give the river the status as wāhi tapū. The wairua or spiritual element of the Manawatū River remains strong to this day and will continue to do so into the future under the protection of Rangitāne o Manawatū.
23. Thus Rangitāne o Manawatū consider the entire Manawatū River corridor as wāhi tapu. It is Rangitāne o Manawatū responsibility as mana whenua and thus kaitiaki to oversee the river corridor and within it accidental discoveries, natural features, and intangible forces. The proposed Fitzherbert Road Quarry will impact on the Manawatū River as a wāhi tapu in the following ways.
- Destroying forever more the properties of the natural river landform and its soils. - Depositing foreign materials into the old bed of a wāhi tapu (the river). - Potential discharge of foreign materials in the future as the river changes course and erodes into the clean filled land. - Impact the mauri of the river including noise, dust, and through visual impact.
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- Preventing Rangitāne from creating wider access to the area for the benefit of their people and the community to share their culture, traditions, historical, and spiritual practices.
Taonga, Whenua me te Wai
24. Contained within the Rangitāne o Manawatū Settlement Claims (2016) is a list of statuary acknowledged areas, including the Manawatū River and its tributaries. A substantial statement of association is made by Rangitāne o Manawatu concerning their cultural, historical, spiritual, and traditional association with the river and its source waters, this statement is attached as a values statement in the subsequent section of this report. The statutory acknowledgement over the river requires relevant consent authorities and decision makers to directly address Rangitāne concerns as to the impacts of activities on their relationship with Taonga (wāhi tapu and native species), whenua (riparian land and resource harvesting areas) me te wai (water quality and mauri) associated with the Manawatū River and its tributaries.
25. Mauri; Kaitiakitanga
Section 6(e) of the Resource Management Act 1991 describes the need to recognise and provide for the relationship of Māori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, and other taonga;
section 7(a) provide that kaitiakitanga must be had particular regard to;
and section 8 provides that the principles of the Treaty of Waitangi are to be taken into account.
The Horizons Regional Council One Plan, Chapter 2, Objectives 2.1A supports the need for regard of mauri: “To have regard to the mauri of natural and physical resources to enable hapū and Iwi to provide for their social, economic and cultural wellbeing; and kaitiakitanga";
and Objective 2.1B provides for kaitiakitanga: “Kaitiakitanga must be given particular regard and the relationship of hapū and Iwi with their ancestral lands, water, sites, wāhi tapu and other taonga (including wahi tupuna) must be recognised and provided for through the resource management process”.
The Māori version of Article 2 of the Treaty of Waitangi states that tribes have status and authority over their tribal lands, waterways and taonga species forever more. Thus, Rangitāne o Manawatū have strong interests in how all native species,
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tribal lands and waterways will be affected, and in ensuring that their protection and enhancement is provided for.
26. As such the proposed activity should not prevent Rangitāne o Manawatū from accessing the riparian margins of the Manawatū River in the proposed quarry location. Rangitāne o Manawatū must be able to provide for their expression of kaitiakitanga; to protect and enhance the mauri of the river; and to protect and enhance their historical, cultural, traditional and spiritual relationship with the river.
27. The mauri of the Manawatū River will be impacted by a quarry operation of the proposed size and scale. Allowing Rangitāne o Manawatū to undertake their expressions of kaitikaitanga is a legitimate way the impact on mauri can be mitigated, and the relationship and values Rangitāne o Manawatū hold with the river can be protected.
Consultation
Details of consultation
28. A meeting was held on site, in early 2020, between field ranger Paul Horton and the applicant, discussion centred around the unnamed stream crossing. Preliminary feedback was given that the iwi had no immediate or strong concerns around the river crossing but that further discussion needed to occur for the wider quarry and particularly around rehabilitation. No further engagement was progressed.
29. Rangitāne o Manawatū were alerted formally through Palmerston North City Council and Horizons Regional Council Statutory acknowledgement requirements. I raised concerns with each of the councils around impacts on Rangitāne o Manawatū.
30. Notice was served on Rangitāne o Manawatū regarding the proposed quarry. I submitted evidence on behalf of the iwi, outlining concerns the impact on Raukawakawa Pā, impacts on the Manawatū River, impacts on Rangitāne relationship with the river, and the method of quarry rehabilitation.
31. A number of meetings between Fred Hoult and myself as the Rangitāne o Manawatū representative ensued. Discussion topics centred around detailing the exact site of Raukawakawa Pā, provisioning of a suitable buffer strip, reinstating wetlands on site, and access for the iwi to the river corridor.
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Consultation Outcomes
32. The location of the Pā is of some debate in historical records however Rangitāne iwi leaders recognise the map of J.T Stewart 1858 as the true and correct location, attached in the Ranitāne o Manawatū values statement. The Pā sat upon a cliff that has since eroded into the river. The river now follows the general path of Te Awa Huri and thus Raukawakawa Pā is located in the contemporary context on the true right bank of the river. Raukawakawa Pā will not be directly impacted by the proposed quarry.
33. Negotiations on protecting the Manawatū River narrowed down to the following: A 50meter buffer along the length of the Manawatū River will be properly prepared and planted with appropriate native plants sourced from the Manawatū Region. The 50-100meter area adjacent to the Manawatū River will be the first area to be quarried. The area will be clean filled as soon as practicable and possible where it will then be planted with appropriate native plants sourced from the Manawatū region.
34. There was concern on the applicants part about reducing the available land to quarry. I do not however feel that this agreement is appropriate to minimise the impact of the quarry on Rangitāne o Mananwatū and the Manawatū River. The site is extremely large and firm protections must be put in place to reduce the impact and risk on the Manawatū River, and provide for the values Rangitāne hold with the river.
35. Support was provided from the applicant for an approach to managing accidental finds, a placeholder condition has been provided by Phil Pirie to demonstrate this.
36. To the best of my knowledge, general support was provided by the applicant to develop an MOU.
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Assessment of Effects
Impacts Effects Mitigation Actions Effects after mitigation Destroying forever more the Major A buffer of at least 100 Moderate properties of the natural river meters is set aside for landform and its soils (Impacting Rangitāne o Manawatū the mauri of the area) between the quarry and the Manawatū River. Depositing foreign materials Major This buffer is made Moderate (cleanfill) into the old bed of a wāhi unavailable to any tapu (the river). quarry related activity and is made available to Potential discharge of foreign Major the Rangitāne to Moderate materials in the future as the river and undertake their cultural Risk changes course and erodes into the Longterm activities as they see fit clean filled land. Risk which could include but is not limited to the Impact the mauri of the river Moderate development of a - Noise pathway, mahi toi and Less than - Dust harvesting mahinga kai. minor - Site/visual impact from Raukawakawa Pā and The buffer strip is wider river corridor managed by the - applicant in a way that is Preventing Rangitāne from creating Moderate safe and culturally Less than access to the area for the benefit of appropriate. minor their people and the community to share culture, traditions, history and mahinga kai (impacting the expression of kaitiakitanga and the relationship of Rangitāne to their traditional land, water and taonga).
Conditions Proposal
37. The following conditions are put forward for consideration by the hearing panel.
General Business
The Consent Holder shall provide written notification of its intention to commence works on the site to Rangitāne o Manawatū at least five working days before works commence.
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The Consent Holder shall provide written notification of outcomes of any major flood events and remediation actions undertaken to protect the buffer strip and quarry environment. Accidental Discovery Protocol
The accidental discovery protocol must be prepared in consultation with Rangitāne o Mananwatū and must include, but not be limited to:
i) Details of contractor training regarding the skills necessary to be aware of the possible presence of cultural or archaeological sites or material; ii) General procedures following the accidental discovery of possible archaeological sites, kōiwi tangata, wāhi tapu or taonga, including the requirement to immediately cease works in the vicinity of the discovery and the requirement to notify parties including, but not limited to, Rangitāne o Manawatū iii) Procedures for the custody of taonga (excluding kōiwi tangata) or material found at an archaeological site;
Provisioning of Access
a) A Memorandum of Understanding (MOU) shall be prepared in consultation with Rangitāne o Manawatū and must include, but not be limited to:
i) A site map and description of works detailing how a buffer strip of at least 100meters, adjacent to the Manawatū River will be protected from quarry works. ii) Procedures for safe access to this buffer strip and other safety protocols
b) This MOU shall be completed within 6 months of the consent being granted.
Kaitiakitanga
a) A Landscape Management Plan will be prepared in consultation with Rangitāne o Manawatū and must include, but not be limited to:
i) A weed pest control program within the buffer strip and wider quarry area. ii) An animal pest control program within the buffer strip and wider quarry area. iii) Native plant enhancement within the buffer strip b) The Landscape Management Plan will be completed within 12 months of the consent being granted. c) Actions as a result of the Landscape Management Plan will be be executed within 36 moths of the consent being granted.
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Conclusion
38. A clear pathway has been provided through this evidence as a means to identify and mitigate the impact of the proposed quarry on Rangitāne o Manawatū values and relationship with the Manawatū River.
39. To the best of my knowledge a general agreement has been made between the applicant and Rangitāne o Manawatū around provisioning of an MOU as a river access agreement, and the development of an accidental discovery protocol. The provisioning of a meaningful buffer strip and culturally appropriate management therein is outstanding.
Siobhan Karaitiana November 24, 2020
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