Before a Special Tribunal

Under the Resource Management Act 1991

In the matter of Application for a Water Conservation Order in respect of Te Waikoropupū springs and associated water bodies (including the aquifers, Takaka River, and tributaries)

Statement of Evidence of Margaret Little on behalf of Ngāti Tama Ki Te Waipounamu Trust and Andrew Yuill 28 March 2018

Applicant's solicitors: Maree Baker-Galloway | Rosie Hill Anderson Lloyd Level 2, 13 Camp Street, Queenstown 9300 PO Box 201, Queenstown 9348 DX Box ZP95010 Queenstown p + 64 3 450 0700 | f + 64 3 450 0799 [email protected] | [email protected]

Karanga mai ki te Taonga Tuku Iho Ko te Puna Waiora Te Waikoropupū e

Karanga mai ki te Tupuna Kaitiaki Taniwha Ko Huriawa e

Te Wahi Tapu o te Rohe o Mohua te puna Roimata Wairua Ko Waikoropupū

Ko tenei te mihi o toku Whanau

Toku Maunga Ko Parapara

Oku Awa Ko Pariwakaoho me Takaka

Te Taitapu te Moana

Mohua Te Takiwa

Te Waikoropupu Te Puna Waiora

Ko Ngati Tama , Te Atiawa, Tainui, Ngati Te Whiti, Waitaha oku Iwi

Toku Marae Ko Onetahua

Toku Tupuna Koro Moko Tairehe ratou ko

Te Meihana Te Ao ko Iharaira Meihana

Toku Kuia Ko Titirakura Te Meihana (Te Waari-Homu)

Ko Toku Matua Tahana Rerengaio Ward-Holmes

No reira Ko Margaret Louise Ward-Holmes Little Taku Ingoa

“Titro ki muri, Kia whakatika a mua”

Look to the past to proceed to the future

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1 Tena Koutou, Tena Koutou Tena Tatou Katoa

2 I have been a Trustee on the Ngāti Tama Ki Te Waipounamu Trust Board since 2008 and I am the current Chairperson of the Ngati Tama Cultural Trust

3 Through these positions I was appointed to the Tākaka FLAG by Manawhenua ki Mohua and Ngāti Tama as the Iwi representative, to provide a Māori worldview on matauranga and wairua values of land and water management in the Takaka Catchment. I consider this role with the Water Conservation Order and FLAG process to be invaluable to the protection we are now seeking for Te Waikoropupu

4 Since the Raupatu1 and as ahi-kā-roa Ngāti Tama, whānau , hapū, and iwi ki Mohua have been involved in the kaitiaki of Te Waikoropupū for the last 180 years.

5 In the last 34 years as kaitiaki we have consistently fought for Te Waikoropupū to stop Commercialisation and to have it recognised as a Wahi Tapu Taonga Tuku Iho for all.

6 The timeline included in Appendix A to my evidence further sets out this consistent protection.

7 An Ahi Kaa whanau initiative was recognised formally in 2005, when Te Waikoropupū Springs was designated formally as a Wahi Tapu by the New Zealand Historic Places Trust, the only Wahi Tapu in Te Tau

Scope of evidence

8 As a trustee, I have been asked by Ngāti Tama Ki Te Waipounamu Trust and Andrew Yuill as Co-applicants to appear before this Tribunal to identify, describe, and explain the iwi relationship, historical associations, and significance associated with Te Waikoropupū Our Taonga Tuku Iho

9 The purpose of my evidence is to assist in providing a more comprehensive understanding of the significance and historical status of Te Waikoropupū in Ngāti Tama Ki Te Tau Ihu culture as a background to the contemporary status of Te Waikoropupū and value from Ngāti Tama Ki Te Tau Ihu perspectives.

10 This evidence covers the Waitangi Tribunal Settlement process for Ngāti Tama Ki Te Tau Ihu and resulting Deed of Settlement and Settlement Legislation which declared Te Waikoropupū subject to Te Korowai Mana (Overlay Classification) as

1 Refer explanation at paras 22-26

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well as the Tākaka River and its Tributaries as a Statutory Acknowledgment. I also provide an overview of the protection work that representatives of Ngāti Tama Ki Te Tau Ihu have been involved in over the years.

Te Waikoropupū

11 Te Waikoropupū refers to pupu (bubbling waters). Ngāti Tama ki Te Tau Ihu have continuously upheld kaitiakitanga in Mohua since 1820. Since our occupation of Mohua, Te, Waikoropupū Springs has been central to the lives of Ngāti Tama ki Te Tau Ihu whanau. It is the intrinsic values of Te Waikoropupū, its purity and pristine wai that whanau go to in times of need and spiritual fulfilment. This is a testament to the wairua surrounding Te Waikoropupū as it bubbles up from the underground aquifer. The purity of the wai is unequalled as a Wahi Tapu and Taonga Tuku-iho. The aura that is experienced not only by iwi but the many who visit the puna is a reflection of the mana of this Taonga Te Waikoropupū.

12 The Ngāti Tama Whakapapa korero of this puna has been handed down through Karakia Whaikorero, Purakau and waiata. Our aim is to continue passing this knowledge to the future mokopuna (generations) to come.

13 In the past Te Waikoropupū was used for the birthing puna of the Ariki tamariki and for blessings of whanau and Taonga when leaving Mohua. The Pounamu (Greenstone) Trails passed through Te Waikoropupū and it is said that whoever controlled Mohua also controlled Te Waikoropupū. The spiritual realm is reflected in the legend of Huriawa the Kaitiaki Taniwha who was called forth to reside and clear the caves and caverns of the underground realm. She is the keeper, Kaitiaki and the giver of purity and pristine water Nga wai ora o Huriawa. The Ngāti Tama kaitiaki ethic is to ensure the purity of the waters of Te Waikoropupū Springs are maintained as one of the purest waters ever measured in the World. Objecting to commercialisation of the puna and following Matauranga Māori practices Ngāti Tama obligations to this Taonga tuku Iho, Wahi Tapu are ongoing.

14 The cultural wellbeing of Ngāti Tama ki Te Tau Ihu and the protection of this wahi tapu are fundamental to Ngāti Tama ki Te Tau Ihu identity. If the health of the Puna is pristine wai-ora, then it will be reflected in the health and wellbeing of the Ahi Kaa roa whanau o Ngāti Tama Ki Te Tau Ihu.

15 Ngāti Tama see Huriawa as an ancestral being and this is reflected in the Pou surrounding the Whare at the new entrance- way to Te Waikoropupū. Most of the carvings on the Pou represent women of the mythical elements that help to protect and look after Huriawa, as the kaitiaki of the puna of Te Waikoropupū; Hine Ahu One: Hine Tu Ahoanga: Hine Korako: Hine Manaia: Papatuanuku: Hine Waikoropupu: Hine Titama: Hine Nui Te Po: Matariki: Rakautauri and Raukatamea: Hine PokohurangiHine Moana Hine Te Iwaiwa: Hine Huriawa

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16 These korero are part of the historical and cultural whakapapa of Ngāti Tama with Te Waikoropupu. Protecting the mauri and the Tapu of Te Waikoropupu is central to the Iwi values handed down to Ngāti Tama and the obligations of Kaitiakitanga.

Introduction to Ngāti Tama

17 The long history of Ngāti Tama occupation and travel in Mohua (Golden Bay) and Te Tau Ihu has enabled Ngāti Tama to acquire through kaitiakitanga an intimate understanding of Mātauranga Māori knowledge and practices affecting the natural resources within their rohe (tribal areas).

Ahi-kā-roa o Tama

18 Ahi-kā-roa relates to the continuous occupation of an area by a Manawhenua iwi. They are the kaitiaki of the rohe. The people who reside and maintain the home fires.

19 Ahi kaa roa has been maintained in Mohua by Ngāti Tama for 200 years. The whenua (land) and wai (waters) associated with the Tākaka Catchment are therefore of great historical and traditional significance. The length of Māori occupation in the area, customary use of ngā taonga (scared treasures) and the continuous occupation and use of the coastline – the ancient Ara (pathway) linking Totaranui with Onetāhua – all indicators of its importance to Ngāti Tama.

20 It is believed that Māori tribes first visited Mohua 700 years ago, as part of their expansion from Whakatu to Mohua and on to Te Tai Poutini. The lower Tākaka catchment and area encompassing Te Waikoropupū Springs was a strategic site, a kāinga on whānau journeys for mahinga mātaitai (food gathering). Te Waikoropupū was a gateway to the greenstone trails; whoever controlled Te Waikoropupū and Mohua also controlled the inland and coastal Ara (trails) to Te Tai Poutini.

21 According to oral traditions, the Waitaha and Rapuwai peoples, followed by Ngāi Tara and Ngāti Wairangi, occupied the area before 1600. In 1642, Abel Tasman’s records provided the first written accounts that Mohua was populated by Māori. Crew members observed the glow of fires and smoke rising from numerous locations. The resident manawhenua iwi were Ngāti Tūmatakōkiri, who sent waka (canoes) manned by warriors out into the Bay towards the East Indian Company ships. Ngāti Tūmatakōkiri came from the North Island and held much of the northwest of the South Island until after the arrival of Ngāti Apa around 1800. Ngāti Apa’s period of manawhenua/customary authority was comparatively short-lived and they, in turn, were displaced in the raids of 1828 – 30 by Te Ātiawa, Ngāti Rārua, and Ngāti Tama.

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22 This was the last tribal conquest of Mohua, an alliance of tribes from Taranaki and Tainui, who came to Te Tau Ihu armed with muskets and cannons. Under their chiefs Te Koihua, Niho, Takerei, and Te Pūoho, control was gained over much of the northwest Nelson, including Mohua:

23 This is illustrated in this excerpt from the Nelson Court Minute book in 1857 to James Mackay, a record of Inia Ohau Tairehe (Ngāti Tama) (about his grandfather Moko Tairehe).

24 The Boundary is near Parapara (called Papakowhai) and right along to Poharoa on the Coast side and the Back Lines are the Parapara Ranges along the Anatoki Ranges and Motupipi Ranges to Poharoa.

25 Captain Wakefield's home was at Rototai. Wakefield came to take the land, but Moko refused to give the land to him and he went away.

26 Understanding the relationship Ngāti Tama iwi have with taonga (treasures) such as wai (water) is vital if cultural values and customary practices handed down through the generations are to guide contemporary resource management practices.

Ahi-kā whanau

27 Ancestral ties (whakapapa) are fundamental to Ngāti Tama and are the threads connecting present day Ngāti Tama iwi with their tupuna (ancestors) and with future generations. Descendants of early Ngāti Tama rangatira chiefs, are the ahi kaa who keep the home fires burning. As kaitiaki, Ngati Tama iwi carry out their inherited responsibilities and obligations to uphold the cultural, spiritual and environmental integrity of the rohe for past, present and future generations.

Ancestral relationship

28 The Tākaka catchment was central to the wellbeing and survival of tūpuna (ancestors) living in Mohua. The coastline and estuaries provided an important ecological habitat for harvesting wāhi taonga (sacred resources). Customs and cultural values associated with the coast were an integral part of traditional life. Tūpuna used coastal promontories as geological markers to explain where they came from – providing a link between the past and the present. Ngāti Tama cultural identity is therefore inextricably intertwined with the Catchment. This identity is reflected in pūrākau (stories), waiata (songs), and karakia (prayers).

29 It is still customary for Ngāti Tama to recite the relationship that connects them to the natural world, when speaking in a formal setting. This tradition identifies where Ngāti Tama come from, and the natural resources they rely on for their spiritual and physical wellbeing. The ability to practice rangatiratanga (self-

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determination) and kaitiakitanga (guardianship) is at the heart of Māori culture. Involvement in the management of the Tākaka River Catchment is an important expression of Ngāti Tama self-determination and guardianship.

Whanaungatanga

30 Ngāti Tama iwi articulate their whanaungatanga (relationships) to Te Ao Wairua (spirit world) and ngā taonga (sacred treasures) through whakapapa (ancestral descent). It is through whakapapa that Ngāti Tama express moemoeā – aspirations for taking care of natural resources.

31 For Māori, the ultimate reality is therefore wairua or spirit. Therefore, everything in life is sustained, replenished and regenerated by its hau or mauri; ‘the breath of life’. People are part of both the cosmic process and the natural order of things. In Te Ao Māori (Māori world view), there is no sharp distinction between the natural world, culture and society. Te Ao Māori embodies all customs, values and attitudes, derived from the indigenous body of knowledge, which seeks to explain the origin of the universe.

Ki uta ki tai

32 The guiding principle for Ngāti Tama in respect of management of Te Waikoropūpū is captured in the concept ki uta ki tai – the flow of wai from the ngā maunga, through a network of tributaries to where freshwater meets the saltwater estuaries along the coast and flows out to (name for te moana, Te Tai Tapu Golden Bay).. Wai gives life mauri to everything in the Tākaka watershed boundaries. In order to safeguard the life-supporting capacity of this sacred taonga, Ngāti Tama iwi consider it essential that the catchment is managed in an integrated way. This view of nature acknowledges the relationship between all living things. In order to safeguard the mauri of wai, it is essential that all activities within the catchment are managed in an integrated way.

33 It is the concept of ki uta ki tai which is important to, and underpins, the Water Conservation Order and its application not just to Te Waikoropupū, but its connected groundwater including the Tākaka River and its tributaries.

34 We see Te Waikoropupū, as part of the wider system of the Tākaka River catchment; everything from the underground source to the sea, all the small tributaries and all the springs that bubble up into the ocean. Because the physical and the spiritual are inseparable, the health of the whole system reflects the well- being of our community. Water has different qualities and Te Waikoropūpū Springs falls into the category of wai ora – water of life. Wai Ora is the purest form of freshwater. It gives and sustains life, can rejuvenate damaged mauri and counteract evil. The waters of Te Waikoropūpū were used by tūpuna for cleansing and spiritual healing. We view the springs and the tracks leading to

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them as marae. There is respect and ceremony around visiting Te Waikoropūpū. It is part of our tradition that we take forward into the future to maintain the continuity of life

Treaty Settlement Process and recognition of Te Waikoropupū in Deed of Settlement

35 Ngāti Tama ki te Tau Ihu went through a long and arduous Treaty Settlement Process in order to settle the historical claims of Ngati Tama ki Te Tau Ihu against the Crown. The resulting Ngāti Tama ki te Tau Ihu Deed of Settlement which set out, among other things:

(a) An account of the acts and omissions of the Crown before 21 September 1992 that affected Ngati Tama ki Te Tau Ihu and breached the Treaty of Waitangi and its principles;

(b) An acknowledgment by the Crown of the Treaty breaches and an apology to Ngati Tama ki Te Tau Ihu;

(c) Settles the historical claims of Ngati Tama ki Te Tau Ihu;

(d) The terms of the agreement negotiated between the Crown and Ngati Tama ki Te Tau Ihu in respect of the full and final settlement of the historical Treaty of Waitangi claims of Ngati Tama ki Te Tau Ihu; and

(e) Specifies the cultural redress, and the financial and commercial redress.

36 Cultural redress included in the Deed of Settlement (and subsequent settlement legislation)2 included the vest and gift back of Kaka Point and Te Tai Tapu, and the declaration of Te Waikoropupū as subject to Te Korowai (Overlay Classification), and Statutory Acknowledgement. The following sections of my evidence discuss those two specific recognitions in the Deed of Settlement in respect of Te Waikoropupū and why in our experience these have not gone far enough in protecting the taonga.

37 For Ngāti Tama, this Water Conservation Order Application is not only about acknowledging the special significance of Te Waikoropupū to the iwi, but also about the community and all New Zealanders taking up the mantle of Kaitiakitanga for the preservation of this unique Taonga Tuku Iho. Te Waikoropupu is known for her beauty and tranquillity. The pristine waters are a phenomenon, their intrinsic values in their purest form reflect the mauri and wonder of some of the clearest waters ever measured on Earth. Ngāti Tama seek to protect and ensure this taonga is preserved for future generations to enjoy and

2 Ngāti Kōata, Ngāti Rārua, Ngāti Tama ki Te Tau Ihu, and Te Ātiawa o Te Waka-a-Māui Claims Settlement Act 2014 (Settlement Legislation)

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to take up the mantle of Kaitiakitanga for the preservation of this unique Taonga Tuku Iho

Overlay Classification

38 Overlay Classifications are non-exclusive redress items, meaning more than one iwi can have an Overly Classification over the same site. An Overlay Classification applies to conservation land and acknowledges the traditional, cultural, spiritual and historical association of an iwi with certain sites of significance. Ngāti Tama has three Overlay Classifications:

(a) Te Waikoropupū Springs;

(b) Onetahua / Farewell Spit Nature Reserve; and

(c) The northern portion of the Heaphy Track.

39 Under the Deed of Settlement and Settlement Legislation, these Overlay Classifications require the New Zealand Conservation Authority (and any relevant conservation board) to have particular regard to:

(a) Ngāti Tama ki Te Tau Ihu values; and

(b) Ngāti Tama ki Te Tau Ihu protection principles; and

(c) The views of any relevant trustees.

40 As evidenced in the ongoing work Ngāti Tama has had3 in protecting Te Waikoropupū against resource consent applications and other potential commercialisation of the Puna over the years, the Overlay Classification does not go far enough on its own to protect the status of Te Waikoropupū and value from Ngāti Tama Ki Te Tau Ihu perspectives.

Statutory Acknowledgements and Deeds of Recognition

41 Statutory Acknowledgements register the special association Ngāti Tama ki Te Tau Ihu has with an area, and is included in the settlement legislation. Statutory Acknowledgements are recognised under the Resource Management Act 1991 and Historic Places Act 1993. The acknowledgements require that consent authorities provide Ngāti Tama ki Te Tau Ihu with summaries of all resource consent applications that may affect the areas named in the acknowledgments.

42 The Statutory Acknowledgement requires consent authorities to have regard to the views of Ngāti Tama ki Te Tau Ihu in respect of their special association with a site.

3 Refer Appendix 1

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43 Ngāti Tama received Statutory Acknowledgments and Deeds of Recognition over the Takaka River and its tributaries (Schedule 1, Settlement Legislation), which are also included in the Water Conservation Order Application.

44 As discussed above in relation to the Overlay Classification, this recognition on its own is not considered enough to recognise and provide for the significance of Te Waikoropupū and associated waters to Ngāti Tama. This Water Conservation Order application is an opportunity to restore mana to Te Waikoropupū, as this was never given through the Settlement process Ngāti Tama ki Te Tau Ihu had sought that Te Waikoropupū be returned to iwi as it is paramount for future generations and that that we as kaitiaki continue to preserve this taonga in its pristine uniqueness. The Overlay Classification and Statutory Acknowledgements have not achieved the restoration of mana that Te Waikoropupū deserves. The following sections of my evidence show a history of the battles of protection that Ngāti Tama has fought.

45 The fact that the Treaty Settlement process has not provided sufficient protection for this Taonga Tuku-Iho in its own right, is alarming to Ngāti Tama.

Mana o te wai

46 Māori have a range of classifications for water (relationship to tapu and noa) depending on the particular qualities of the water-body. While there is likely to be Iwi variations of these some examples include:

(a) Wai-ora: (pure water). This is water in its purest form. It is used in rituals to purify and sanctify and has the power to give life, sustain wellbeing and counteract evil. Waiora also means health.

(b) Wai-Māori: (freshwater). This is referred to as ordinary water which runs free or unrestrained and it has no sacred associations.

(c) Wai-kino: (polluted). The mauri of the water has been altered through pollution or corruption and has the potential to do harm to humans.

(d) Wai-mate: (dead water). This class of water has lost its mauri and is dead. It is dangerous to humans because it can cause illness or misfortune. Geographically it refers to sluggish water, stagnant or back water. Some tribes refer to it as waikawa.

(e) Wai-tai: (salt or water from the ocean). This term also refers to rough or angry water as in surf, waves or sea tides.

(f) Wai-tangi: (grieving waters). Refers to a river or part of a river which through some mishap has caused death, much pain and grieving to the tribe.

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(g) Wai-ariki: (hot springs or curative waters). The term ariki means "chief" in English and they are referred to as the chiefs or patriarchs of all waters.

47 Te Waikoropupū is wai ora, the purest of all water, or, water of life.

48 There are also a number of high level shared values of water for Māori, including:

(a) Wai ora – health giving water as the basis for all life

(b) Ki uta ki tai (mountains to sea)– whole system approach to sustainable management

(c) Mahinga kai species as tohu (indicators) for environmental monitoring

(d) Tau utuutu – reciprocity, the need to balance and restore what is taken •

(e) Wahi Tapu – the need to provide for and protect sacred sites

Recent history of protection of Te Waikoropupū

49 As kaitiaki, Ngāti Tama seeks to protect the spiritual and physical integrity of Te Waikoropupū. Historically, recreational applications for commercial activities were the main concern for Ngāti Tama.

50 The Manager of the Gold Company at Te Waikoropupu Springs, Mr Campbell acquired the land surrounding Te Waikoropupū once the gold mining finished and it remained in the Campbell family until 1984. His daughter, Miss Hilda Campbell donated the immediate land surrounding Te Waikoropupu Springs to DoC to be managed as a reserve at that time.

51 Tasman District Council managed the waterways of the reserve, however Ngāti Tama had no formal recognition for their kaitiaki role during this time.

52 Prior to 1990, there were many people using the Te Waikoropupu springs for recreational purposes e.g. diving and swimming in the springs. People were ignorant of the cultural and spiritual significance of the land, waterways, puna and wāhi tapu to Ngāti Tama. There was little recognition or respect of the health and wellbeing of Te Waikoropupū. Eventually, it was only from the potential spread f didymo to Te Waikoropupū that recreational use of the springs ceased.

53 Ngāti Tama advocated for recognition of their kaitiaki role, and inclusion in the management of the Te Waikoropupū for over 40 years. In 1984, Ngāti Tama whānau lodged objections to DOC regarding applications for commercial ventures, such as glass bottomed boats and diving at Te Waikoropupū.

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54 This was the beginning of fostering and developing a closer relationship between DOC and iwi to provide guidelines and restrictions on commercial use of Te Waikoropupū.

55 Ngāti Tama kaitiaki roles and responsibilities were not acknowledged until 2001. A period of 150 years of Ngāti Tama exclusion in the management and protection of Te Waikoropupū.

56 Ngāti Tama advocated for 17 years with DoC and Tasman District Council for a Te Waikoropupu Management Plan to manage the puna

57 DoC finally commissioned a study and report on the Te Waikoropupū in 1999 by Di Lucas. Ngāti Tama approached the then Minister of Conservation for support and eventually in 2001, Tasman District Council, DoC, and Ngāti Tama representatives met to discuss inclusion of Ngāti Tama participation in the management of Te Waikoropupū by way of a management plan.

58 A working party was formed in 2002 to develop a management plan and to incorporate kaitiakitanga. Unfortunately, The Tasman District Council withdrew from the process. Finally a Management Plan was released in 2008 between DoC and Iwi for Te Waikoropupu Springs. The relationship between DOC and Ngāti Tama has strengthened over the years, and DOC are increasingly supportive of protection for Te Waikoropupū and the kaitiaki role of Ngāti Tama.

59 This process was a success, the Management Plan provided Ngāti Tama with a means to be involved in the planning process. Since the 1980's there has continued to be increased pressure for applications for recreational and commercial activities at Te Waikoropupū, including: glass bottom boats, scuba diving, swimming, restaurants, gold mining, mining, commercial diving tours, and a water bottling venture

60 One specific example was the proposal to locate a large café only metres away from the main Spring. Ngāti Tama objected to this development because of the Wahi Tapu area. It was in conflict with the wairua and mauri of the Te Waikoropupū Springs and the DoC Iwi Management plan.

61 This protection and opposition to commercialisation of any kind at Te Waikoropupu started with the Ahi –kaa whanau supported by the extended whanau who lived mainly outside of Golden Bay. When the Ngati Tama Ki Te Tau IhuTrust was established in 1990 the iwi supported also.

62 Te Waikoropupū is the wider community's Taonga tuhu Iho as well as iwi, and significant community support has been received to protect it.

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63 Other wāhi taonga have been degraded or lost as a result of land use and development practices in the Tākaka catchment, whether through excessive nutrient inputs, habitat loss, or weed and pest invasion.

64 Lake Killarney is an example of a degraded water body as a result of successive land use and development practices in the Tākaka township area. It used to be a favourite swimming hole but as a result of poor protection of the wai, people are not allowed to swim in the lake and at times of the year it has algae bloom. The contamination has turned it into wai-mate, or dead water. This strengthens the determination to protect the springs from such activities.

65 The Te Waikoropupū Reserve Management Plan falls short in protecting Te Waikoropupū from activities in the catchment which are progressed through the Resource Management Act process. In more recent years there has been further resource consent applications for water bottling operations and mining. Ngāti Tama has been actively involved in opposing applications for abstraction of the waters and drilling of bores near Te Waikoropupu springs through the RMA process. The Water Conservation Order application will assist Ngāti Tama to protect our Taonga Wāhi Tapu and TaongaTuku Iho from such applications in the future.

66 The FLAG was established in February 2014 and will also assist Ngāti Tama to ensure cultural and spiritual values are included in that process for freshwater management in the rohe.

National Protection

67 The journey of the protection of Te Waikoropupū by Ngāti Tama has gained momentum and support, to where we are now supported today by people from all over New Zealand, not just in Golden Bay.

68 This reflects the importance of Te Waikoropupū as a Taonga Tuku Iho, a Wahi Tapu. It holds the wairua and mystique of our ancestors and the past, it is treasured and respected by all people that visit, and it has some of the clearest waters ever measured on Earth.

69 It is deserving of the Mana that goes with a Water Conservation Oder

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Waikoropupu

Waikoropupū, Waikoropupū

Pupu Ake te Whenua

Pupu Ake ko Nga Waiora

Waikoropupū, Ngā puna wai o Takaka,

Ngā puna roimata wairua

Waikoropupū, Waikoropupū

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Appendix A – Timeline of protection

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Background

1800s Te Puna Waiora o Te Waikoropupu Springs and reserve is a significant wahi tapu to Ngati Tama ki Te Tau Ihu

1984- Margie Little as (Ngati Tama/ Te Atiawa iwi and Trustee of Onetahua Onetahua Marae) met with DOC to discuss the proposition of Glass bottomed Marae boats on the Puna Te Waikoropupu by Tui Martin and Des Fritzgerald. Her objections to this happening were expressed clearly and the proposal did not eventuate 1990 Objection to Gold Panning Venture at Te Waikoropupu Springs Reserve 28/12/90 Ngati Tama Iwi Golden Bay 1990 Objection to application for person to take diving parties in Te Waikoropupu springs Ngati Tama Iwi Golden Bay 1994 Iwi objection to Redwood cellars taking water from bore behind Te Waikoropupu Ngati Tama Iwi Golden Bay 1996 Objection to Restaurant complex on Ball property boarding the actual viewing platform Ngati Tama Iwi Golden Bay

2000 Te Waikoropupu Springs and reserve is identified in the TDC Plan as a wahi tapu

2000 Hui at Onetahua Marae with TDC/DOC and Iwi to discuss Iwi concerns with the continued applications to commercialise Te Waikoropupu Springs Reserve and the lack of a Management Plan Iwi ask that a Management Plan be set up for Te Waikoropupu Springs

Meetings start on the setting up of a Management Plan

TDC pull out of the working group DOC and Manawhenua Iwi reps continue to work to develop a Management Plan for Te Waikoropupu 21 St KVW water resource consent granted to 22"'^ February 2019 February 2005 2008 DOC/Iwi Management plan gazetted as an official docoument 6*'' April Manawhenua ki Mohua/DOC Te Waikoropupu Springs and Reserve 2009 Management Plan developed

11th Extension of the lapsing date for KVW water consent granted to 22"^ August February 2013 2009 December KVW application to extend the date for water consent 2012 10th Ngdti Tama letter to TDC to oppose the extension date for the water December consent and seeks the application to be notified. TDC disregarded this 2012 letter.

12th M Little (Ngati Tama Trustee/ahii kaa Mohua) letter to TDC to oppose the December extension date for the water consent and seeks the application to be 2012 notified. TDC disregarded this letter. 14th TDC disregard Ngati Tama as an affected party and no expert analysis February of the potential effects of the application on Ngati Tama. 2013 20th April Deed of Settlement enacted and statutory acknowledgement of Te 2013 Waikoropupu/Pupu Springs Scenic Reserve and waterways

27th June Extension of the lapsing date for water consent granted by TDC to 22'’'‘ 2013 February 2016

2015 Draft Te Waikoropupu Springs Conservation Order application

December KVW application for extension of the lapsing date for water consent and 2015 to vary the conditions of the consent December KVW application for a replacement bore and to change the bore 2015 location January AA Little (Ngdti Tama Trustee/ahii kaa Mohua) letter and numerous 2016 phone calls to TDC to oppose the extension date for the water consent and new bore and seeks the application to be notified. TDC disregarded this letter.

January Ngati Tama letter to TDC to oppose the extension date for the water 2016 consent and new bore and seeks the application to be notified. TDC disregarded this letter.

January Legal Services engaged to advise TDC Ngdti Tama are an affected 2016 party