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Before a Special Tribunal Under the Resource Management Act 1991 in the Matter of Application for a Water Conservation Order In

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Before a Special Tribunal Under the Resource Management Act 1991 in the Matter of Application for a Water Conservation Order In 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 16005411 | 3393527 page 1 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 16005411 | 3393527 page 2 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 16005411 | 3393527 page 3 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. 16005411 | 3393527 page 4 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).
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