20.3.18 (Collins, 2018 D4)
Waiwiri Lake, Stream & Environs: He Taonga
Cultural Impact Assessment report for the three affected Ngāti Raukawa hapū – Ngāti Kikopiri, Ngāti Pareraukawa, Ngāti Hikitanga
By Heeni Collins, with support from the Ngāti Kikopiri Māori Marae Committee Society, the Kikopiri Marae Reservation Trustees, Ngāti Pareraukawa & Ngāti Hikitanga.
Funded by the Horowhenua District Council
March 2018
1
20.3.18
Contents
Contents ...... 2
1. Introduction ...... 3
2. Treaty of Waitangi Claims - Context ...... 4
3. Steps towards Cultural Impact Assessment Report ...... 7
4. Cultural Values – Ngāti Kikopiri, Ngāti Pareraukawa, Ngāti Hikitanga ...... 10
4.1 Mauri ...... 10
4.2 Wairuatanga - ngā atua & ngā tupuna ...... 10
4.3 Ngāti Kikopiri Environmental Management Report ...... 11
4.4 Ngāti Kikopiri Oral and Traditional report ...... 13
4.5 Marae (ukaipotanga) ...... 14
4.6 Vision statement for the Waiwiri Catchment (lake and stream) ...... 15
4.7 Whakatupuranga Rua Mano ...... 15
5. Description of Waiwiri stream and lake catchment & its degradation ...... 16
6. Wai Paru – impact of “the Pot” in our rohe ...... 22
7. Our history of occupation at Waiwiri lake and stream ...... 26
11. Loss of land at Muhunoa & Waiwiri by coercion & individualisation ...... 33
12. Access issues – from past to present ...... 37
13. Wāhi tapu, wāhi whakahirahira - places at Waiwiri/Muhunoa significant to Ngāti Kikopiri, Ngāti Pareraukawa, & Ngāti Hikitanga ...... 39
14. Cultural Health Index survey of Waiwiri stream – 6th Dec, 2017 ...... 44
15. Mitigation Options Proposed by HDC’s Consultants - Lowe Enviromental Impact ...... 45
16. Recommendation from our Three Hapū ...... 46
Bibliography ...... 48
Appendices ...... 52
2
20.3.18
1. Introduction
Rārangi maunga, tū i te ao, tū i te pō. Rārangi tangata, ka ngaro!
The ranges of mountains stand steadfast through time, however lines of humankind fall as time goes by.
This Cultural Impact Assessment report has been written with the involvement of members of the three existing currently-recognized Ngāti Raukawa hapū affected by the waste-water disposal system established by the Horowhenua District Council – Ngāti Kikopiri, Ngāti Pareraukawa and Ngāti Hikitanga. It expresses our mana whenua and reflects our cultural values, historic occupation and mana at Waiwiri and Muhunoa, our assessment of the impact of Levin’s wastewater disposal system on our rohe, and our aspirations and recommendations for the future. It aims to build understanding of our rohe within the affected hapū, as well as enhance our ability to voice our interests and concerns within local and regional government. Our hapū have already been seriously impacted on by the current waste-water disposal system, and have grave concerns about the council’s proposal to seek consent for a further 30 years of this activity.
We understand from the Council’s 2015-2025 Long Term Plan, that Ngāti Raukawa is recognized as a key stakeholder in the district, and that the council is committed to a process of consultation and engagement with local Māori (hapū and iwi).1 Research and korero with hapū members for this report has been an opportunity to better inform ourselves, build our capacity for engagement, and influence decision-making. The council is seeking consent to continue its wastewater disposal system under the Resource Management Act 1991. This Act includes section 8, which states that “all persons exercising functions and powers under (the Act), in relation to managing the use, development and protection of natural and physical resources, shall take into account the principles of the Treaty of Waitangi (Te Tiriti o Waitangi)”. Article 2 of the Treaty states that the Queen of England agrees to protect the rights of chiefs and hapu to their “tino rangatiratanga o o ratou whenua, o ratou kainga, me o ratou taonga katoa” – translated as “the unqualified exercise of their chieftainship over their lands, villages and all their treasures.” Also in the RMA, section 6, Matters of National Importance, (6.e) supports “the relationship of Māori and their culture and traditions with their ancestral lands, water, sites, wahi tapu and other taonga.”
The report as follows outlines our cultural values, our customary occupation and the impact of colonization on our lands and people. The installation of “the Pot” in 1987 further
1 HDC 2015-2025 Long Term Plan, pp341-2.
3
20.3.18
undermined our mana and rangatiratanga and has impacted heavily on the mauri of our people and natural environment, along with other sources of pollution and degradation. The marae of Ngāti Kikopiri, Kikopiri Marae is situated on Muhunoa West Rd, and is the closest marae to lake Waiwiri, also known as Papaitonga, and Waiwiri stream. Some say the original and correct name of the lake and stream is Waiwiri, and it should be known as such.2 The marae of Ngāti Pareraukawa is Ngatokowaru, Hokio Beach Rd, and is also close by, to the north. Ngāti Hikitanga retain land near the Waiwiri stream-mouth, and have land and buildings at Parikawau, south of the Ohau river. The Waiwiri lake, stream and environs have been within our customary rohe, or hapū territory, since the 1820s. We continue to occupy and own land beside the lake and stream, and coast. The stream was particularly important to us at the time of tuna heke, when many hundreds of eels would enter the stream and swim, and even slither overland, to the coast. This was when vast numbers were caught and stored or preserved for eating later. The ngahere (bush) and swamps around the lake and stream were significant for food and resource-gathering, and the coast has also been an important wahi mataitai, a place of customary food-gathering. We fervently pray that one day these taonga will be returned to us, their rightful owners, in a restored state of health.
2. Treaty of Waitangi Claims - Context
A Treaty of Waitangi claim, on behalf of Ngāti Kikopiri ki Muhunoa for the Waiwiri lake and stream system was first lodged with the Waitangi Tribunal in 1993 by Charles Te Ahukaramu Royal, under named claimants Turoa Royal and Ngawini Kuiti. This was registered as claim Wai 408. In submitting the claim, Charles wrote:
“Ngāti Kikopiri ki Muhunoa is a sub-tribe of Ngāti Raukawa ki te Tonga. They enjoy the mana whenua of the area north of Ohau, Horowhenua, and including the Waiwiri lake and stream, and the Papa-i-tonga area generally. The Waiwiri waterways system has been under stress for many decades and today one may see critically low water levels, pollution, dried up stream banks and other such indicators of environmental stress. However, the most critical factor for tino rangatiratanga is the diminishment of the mauri of the waterways and surrounding environment. This has been mirrored in the diminishment of the mauri of Ngāti Kikopiri people and their estate. Crown management, we maintain, was and is responsible for this outcome. It has therefore been in breach of the Treaty of Waitangi and redress is
2 Royal 1992, p40. Papa-i-tonga, land or site in the south, was the name of a Muaupoko pā on an island in the lake, not the lake itself
4
20.3.18
sought. This is as a result of the imposition of the Crown and its environmental management system and other policies designed to fragment land and Ngāti Kikopiri people. This is an affront to tino rangatiratanga and is therefore in breach of the Treaty of Waitangi.”
In 2011, Turoa Royal requested that his name be removed from this claim, and it remains under the name of Mrs Ngawini Kuiti. Since at least 2012 it has been held within the Tumatanui research cluster, at which time it was said to include “Waiwiri lake, stream and land confiscated by the Crown, pene raupatu (Māori Land Court).”3 On a whakapapa chart document in reference to this claim, Ngawini has written, “ahi kaa roa whānau”, which suggests the claim is specific to those whānau who have continued to live beside the lake since our occupation began.
Other members of Ngāti Kikopiri have also lodged claims relevant to the stream, lake and land in the vicinity of the Waiwiri stream - Margaret Morgan Allen, Ngāti Hikitanga Te Paea, Wai 977; and Heeni Collins, Mark Wilson & Stephanie Turner, for Ngā Uri o Hapekituarangi, Wai 113. In a letter to the Tribunal in 2011, in relation to Wai 977, Margaret Morgan Allen wrote: “We descend from Raukawa through the original Raukawa chief Te Paea who was allotted land surrounding Waiwiri/Papaitonga lake. We claim within the Horowhenua block delineated on receipt/deed no 6, 7th February 1874. Our claim covers that complete area of about 26,000 acres.”Native Land court decisions in the 1870s left Ngāti Hikitanga landless, and as a result the hapū was forced to disperse.4 Its identity has only been revived in recent decades. In relation to the Ngā Uri o Hapekituarangi claim, under Wai 113, descendants of Hape state that our customary interests are in the Kaingapipi block south of Waiwiri stream, and also the land occupied by our whānau between Lake Papaitonga and the sea eg “Heeni te Rei used to come to Waiwiri and return to Otaki. Her kainga at Waiwiri was close to Te Puke's.” Customary interests include the Waiwiri stream and the coastline in the vicinity.
Ngāti Pareraukawa, whose marae named Ngatokowaru is on Hokio Beach Rd, also have claims registered with the Waitangi Tribunal (Wai 1932, Wai 113) and advocate for their interests in Lake Horowhenua, Hokio stream and land and waters as far south as Waiwiri stream. Ngāti Pareraukawa have had serious environmental concerns due to local government sewage and waste disposal since the 1950s, when the Levin Borough Council developed a sewage system which piped sewage directly into Lake Horowhenua. The sewage impacted heavily on the hapū’s ability to sustain themselves from the surrounding environment. It became unsafe to drink water from or catch eels in the Hokio stream, as they had customarily done. The Hokio stream flows from Lake Horowhenua. With the resurgence of Māori cultural identity and political awareness in the 1970s, and a decision to
3 Wai 2200, #3.1.1390, 23.7.2012 4 L.Parr, 2.8.16 5
20.3.18
build a new meeting house, Ngāti Pareraukawa began engaging with local bodies eg Manawatu Catchment Board. As a result of the hearings, the Horowhenua District Council agreed to cease discharge into the lake. Council initially planned to discharge into the Hokio stream instead, but this was strongly opposed. Finally the council determined on a land- based option, the Pot, which involved spray irrigating onto land. While Ngāti Pareraukawa saw this as an improvement on the earlier options at the time, they still feel a sense of injustice that their ancestral lands are being used for convenient waste-disposal by the town of Levin - both for rubbish at the landfill and the waste-water going to the Pot. Rubbish from Kapiti Coast district is also taken to the landfill for commercial benefits to HDC. Leachates from the landfill end up at the Pot. Consent for the landfill is until 2037, with increased capacity expected.There are also still occasional overflows from the sewage treatment ponds (Makomako Rd, Levin) into lake Horowhenua.5
To quote from the Manaaki Taha Moana/Cawthron Institute report on the water quality of the Waiwiri stream (20126, p3-4):
“A major issue for tangata whenua in the coastal Horowhenua is a lack of mahinga kai: the inability to harvest from places that were once abundant food sources. The degradation and depletion of various coastal species, and the pollution of waterways that help to sustain them, has had significant negative impact on the wellbeing and mana of local iwi and hapū. Iwi are particularly interested in the restoration of coastal shellfish fisheries and the systems that maintain their health.
.... Waiwiri Stream is in many ways typical of lowland streams in the case study area. It flows out of one of the shallow dune lakes through land that has been highly modified for pastoral agriculture and, in some cases, for forestry and residential development... However, it is also situated close to a wastewater disposal site, which has raised other concerns for iwi.”
“Anecdotal evidence suggests that the stream has suffered severe ecological degradation in the past 35 years, reflecting the cumulative effects of loss of riparian vegetation, sedimentation, and increased nutrient and faecal loading. Agricultural land use is known to lead to such effects in lowland rivers around New Zealand (Parkyn & Wilcock 2004) and is therefore one of the likely causes in the Waiwiri Stream. Iwi have also expressed concern about the possible contribution of human faecal matter from ’The Pot’; part of Horowhenua District Council’s Levin Wastewater Treatment Plant since 1986.”
5 R. Selby, 14.11.17; https://envirohistorynz.com/2010/08/28/lake-horowhenua-and-hokio-stream-a-hapus- story/ 6 Allen, C; Sinner, J, Banks, J, Doehring, K (2012) “Waiwiri Stream: Sources of Poor Water Quality and Impact on the Coastal Environment”, referred to as Manaaki Taha Moana Report, No 9. 6
20.3.18
The coast is also affected. Manaaki Taha Moana report (MTM no 9, 2012) quotes Ngāti Kikopiri kaitiaki Rob Kuiti & Tipene Perawiti lamenting that the beaches near Waiwiri Stream, revered in recent memory as an abundant food resource that provided local hapū with a plentiful supply of shellfish, including toheroa, but this is no longer the case today due to decline in water quality. This impacts on our ability to provide manaakitanga at our marae.7
Note also that a paper lodged with the Waitangi Tribunal by Professor Whatarangi Winiata (Wai 2200, #3.1.335, 2012) advocates for stronger treaty partnership arrangements between the several iwi in the rohe, and two councils - the Horowhenua District Council and the Kapiti Coast District Council (see Appendix H).
3. Steps towards Cultural Impact Assessment Report
The first meeting about the Waiwiri and the Horowhenua District Council’s plan to renew consent for their waste-water disposal system at “the Pot” was in early September 2016, with members of the three affected Ngāti Raukawa hapū (Kikopiri, Hikitanga and Pareraukawa). All present agreed that there is a need to focus on the Waiwiri catchment as a whole – ie the catchment for the lake and stream. “Water is fundamentally important for its life-giving essence and spiritual values. Māori philosophy takes a holistic, ki uta ki tai (mountains to the sea) approach to looking after water resources.” (Tipa & Tierney 2006, p1). Following that meeting, concerns about pollution in the Waiwiri lake and stream, and the HDC plan to seek consent for a further 30 years, were discussed at our next Ngāti Kikopiri Māori Marae Committee Society on 18th Sept 2016.
A second meeting was held in January 2017, attended by Ngāti Kikopiri and Pareraukawa representatives. Values expressed were: the need to restore the mauri of the eco-system; the value of the lake, stream and coastline as mahinga kai (places to gather food); concern about water level and water quality in the lake; the need to gather and compile existing research done by the Department of Conservation, Horizons Regional Council and HDC; the need for iwi representatives to lead the process; and the importance of involving hapū land- owners in the vicinity. Tene Tangatatai (Ngāti Kikopiri & Senior Ranger, DOC) informed the meeting that (with her advocacy) the Waiwiri has been included by DOC as a “Freshwater Stretch Goal” which is for ‘50 freshwater ecosystems from ‘mountains to the sea’ to be
7 MTM report (2012) p4
7
20.3.18
restored by 2025’. Ngāti Raukawa hapū in the rohe are committed to working towards restoration within the catchment.
At a meeting about the Waiwiri (and the Pot) at the HDC office on 17th August, 2017, the need for Cultural Impact Assessment reports was discussed, with funding available from council. This was discussed at a meeting of the Ngāti Kikopiri Māori Marae Committee Society on 27th August, and a motion was passed supporting the researcher/writer (Heeni Collins) to undertake research in relation to the Waiwiri catchment (specifically the Pot), in association with this marae committee and the Kikopiri Marae Reservation trustees. Ngāti Hikitanga land-owner Huria Perawiti also gave her support, and wrote a letter expressing her concerns about pollution of the stream (3.10.17, see Appendix I). At the next meeting with HDC and iwi representatives, on 7th September, the Ngāti Pareraukawa representatives present stated their view that it would be appropriate for Ngāti Kikopiri to lead the Cultural Impact Assessment project. The Waiwiri lake and stream are within the rohe of Ngāti Kikopiri, and both Ngāti Pareraukawa and Ngāti Hikitanga are also Ngāti Kikopiri (ie they descend from Kikopiri, but have their own recognised hapū entities).
Ngāti Kikopiri has occupied the Waiwiri/Muhunoa area, including the lake and stream, since the defeat of Muaupoko in the 1820s. The Ngāti Raukawa hapū who occupied the land north of the Waiwiri, and also have rights to the lake and stream, were Ngāti Pareraukawa, Ngāti Hikitanga, Ngāti Parekohatu and Ngāti Kahoro – of these only the first two (who are from Kikopiri) are currently recognized as existing hapū with representatives on Te Runanga o Raukawa. The proposal to write a Cultural Impact Assessment report, with myself as researcher/writer, was also tabled at the Kikopiri Marae Reservation Trustees AGM on 10th September, and no objections were raised. Engagement across the several whānau within our hapū on this topic is critical to the success of this mahi. The expertise of Ngāti Kikopiri hapū member Tene Tangatatai - Senior Ranger (Community) with the Department of Conservation – is also recognised as she has been an advocate for our lake and stream within local and central government for several years. DOC is leading a process towards understanding the effects of pollution and degradation on species, and restoration of the Waiwiri catchment as a whole.
In mid-September, several days were also spent on applying to the Ministry for the Environment for Community Environment Fund support. Funding was sought (by myself) for both iwi to employ co-ordinators to support on-going hapū engagement eg further assessment and engagement of whānau with our Waiwiri and environs, engagement with farmers, HDC and Horizons Regional Council, towards implementing an action plan. This application was supported by Rachel Selby of Ngāti Pareraukawa, Vivienne Taueki of Muaupoko, the HDC and DOC. Successful applicants will be advised in January 2018, for work to begin July 2018. This application process was an opportunity to consider and begin compiling available information and build relationship networks. Others within Ngāti 8
20.3.18
Raukawa are also involved with research and action plans towards restoration eg Taiao Whakatere on the Manawatu river, and Te Ripo o Hinemata - a wetland protected under a DOC covenant ‘Rahui Whenua’ at Koputoroa. The author has participated in planting days alongside DOC staff at Mahoenui (north of Lake Waiwiri), at Awahou Conservation area (Manawatu) and at Te Ripo o Hinemata.
As Justin Tamihana was appointed as kaitiaki8 or guardian for lake Waiwiri at a meeting of the Kikopiri Marae Reservation trustees on 10th September, 2017, it was also important to obtain his support for this mahi (phone call 23rd September). Advice received from Justin was to research and compile a CIA from the three affected (currently recognized) Ngāti Raukawa hapū, without involving the other iwi at this stage. Since then it has been noted that Herewini Roera and Rob Kuiti are also recognized as customary fishers, and possibly kaitiaki for the lake and stream.9 A revised Draft Scope of Work for the CIA was discussed with members of Ngāti Pareraukawa, Ngāti Hikitanga, and also at the AGM of Te Runanga o Raukawa on on 30th September at Raukawa marae. No objections were raised, and constructive advice was received from Jess Kereama, chair of the charitable trust (an iwi- wide environmental body), Taiao Raukawa. Ngāti Kikopiri Māori Marae Committee Society executive members agreed to administer funding, and Kikopiri Marae Trustees chair Shane Royal supported and attended the discussion with HDC Infrastructure Manager Gallo Saidy (6th October), at which funding of the CIA was agreed.
This project can be described as a “wrap-around” for the DOC-led work on the wider catchment. This project will support the work on the Waiwiri being funded by DOC, but it will provide for deeper engagement and greater impact. The focus of the DOC project is to use Matauranga Māori tools for assessment and monitoring of the current state of the eco- system in the catchment, towards restoration solutions. This Cultural Impact Assessment, which has been funded by HDC, will provide understanding of local cultural values from our own kaumatua and expert hapū members, in relation to the lake, stream and environs. Within a kaupapa Māori framework, the wider context for the Pot and Waiwiri stream is acknowledged.10 The CIA will ensure that hapū members are well informed about the Levin Wastewater Treatment system, including the Pot, and consider whether current practice is acceptable and should be allowed to continue, or under what conditions. It will build the capacity of the hapū to agree on solutions in the light of current practice and policy, and to provide policy input from our perspective to local and regional government.
8 See Fisheries (Kaimoana customary fishing) Regulations 1998. 9 H.Roera, 16.1.18 10 Tipa & Tierney, 2006, p1 (as above) 9
20.3.18
4. Cultural Values – Ngāti Kikopiri, Ngāti Pareraukawa, Ngāti Hikitanga
4.1 Mauri
The need to restore the mauri of the eco-system was the most important value expressed at a meeting about the Waiwiri including Kikopiri and Pareraukawa representatives at the HDC office in Levin (January 2017). Other values of the lake, stream and coastline were mahinga kai (places to gather food), and concern about the lake level and water quality in the lake and stream.
Mauri is tangibly represented by the physical characteristics of a fresh water resource, including the indigenous flora and fauna, the fitness for cultural usage and its productive capacity. The Māori worldview does not separate spiritual and intangible aspects from the non-spiritual practices of resource management. (Tipa & Tierney 2006, p1)
4.2 Wairuatanga - ngā atua me ngā tupuna
Maringi noa ngā roimata a Ranginui ki te umu a Papatuanuku, tae atu ki te Wao-nui-a- Tane raua ko Hine-Tū-Parimaunga ara ko ngā matua o Parawhenuamea, te atua o ngā manga me ngā awa....(the tears of Ranginui, the sky father, fall to the breast of Papatūānuku, the earth mother, to the great forest of Tane and Hine-tu-pari-maunga, the Mountain Maiden, who are the parents of Parawhenuamea, the deity of streams and rivers).
A framework was presented by hapū member Tene Tangatatai at Kikopiri marae in March 2014, and described her thesis for a Masters of Environmental Management11, which conceptualises freshwater ecosystem health. The framework was applied to the Waiwiri lake and stream, as well as other local waterways. The cultural statement above supports our belief that the source of these waterways is in the Tararua ranges to the east, which form the eastern boundary of our hapū rohe (customary area).
E kore a Parawhenuamea e haere ki te kore a Rakahore. If not for rock, we would not have flowing water.
A version of the whakapapa of the atua relating to the flowing of the water from the maunga (mountains) is as follows. Tanemahuta is usually known as the god of the forest, but as well as producing trees he also produced water, rock, stones, hail etc. From Tanemahuta
11 Tangatatai, T. (2014).
10
20.3.18
and Hine-tū-pari-maunga (atua of mountains and ranges) came Tuamatua, who took to wife Takotowai, and from this union sprang all forms of rock, stone, gravel and sand. Their son was Rakahore, the origin and personified form of all rock. Rock is important for water to flow. Parawhenuamea, daughter of Tanemahuta and Hine-tū-pari maunga, and sister of Tuamatua, is the origin of all waters, including the ocean. Parawhenuamea gave rise to Oneparahua (silt deposits) and Onepu (beaches). The husband of Parawhenuamea is Kiwa, guardian of the sea. Also associated are Parawhenuamea’s daughter Hine-waipipi (atua of fresh water) and grand-daughters Hine-i-te-ripo (atua of flowing wetlands), and Hine-i-te- 12 huhi (atua of still-water swamps).
Our traditional personification of aspects of nature were described by Marsden13 as “deliberate constructs employed by ancient seers and sages to encapsulate and condense into easily assimible forms their view of the world, of ultimate reality and the relationship between the Creator, Universe and man” – in other words, the Māori world view.
Tene Tangatatai’s research showed that our tupuna (ancestors) knew the importance of plants alongside streams to enhance its mauri. Lack of canopy shade over streams results in the sun over-heating the water, which can cause reduced dissolved oxygen for stream life, and too much photosynthesis causing growth of instream macrophytes such as weeds, she wrote. Leaf litter feeds insects and increases bio-diversity; and wood debris also provides habitat diversity.
4.3 Ngāti Kikopiri Environmental Management Report
The Ngāti Kikopiri Environmental Management Report was a report and draft Environmental Management Plan for Ngāti Kikopiri ki Muhunoa, developed by Charles Te Ahukaramu Royal in 1991 (1991, draft signed 19.2.1992)
Charles Royal’s contributions to our hapū of Ngāti Kikopiri in recent decades eg his knowledge of whakapapa and history, are highly regarded. He has worked closely with kaumatua Iwikatea Nicholson and others within Te Wānanga o Raukawa. The report, as above, states several cultural values still relevant today:
12 See also Best, E (1976). p166 13 Marsden, Rev M. 1992, p2. 11
20.3.18
4.3.1 The importance of the Waiwiri lake (and stream) to our identity as Ngāti Kikopiri is expressed in the following pepeha:
Ko Tararua te maunga Ko Waiwiri te moana Ko Muhunoa te whenua Ko Ngāti Kikopiri te iwi
4.3.2 Kaitiakitanga (p57) – “Ngāti Kikopiri are prepared to act as kaitiaki for a number of specific sites within Muhunoa tribal domain eg lake Waiwiri, Waiwiri stream, all identified urupa, all wahi tapu.”
4.3.3 The mana of Ngāti Kikopiri i te au ki te tonga (Ngāti Kikopiri in the south) resides in Tararua the mountain, in lake Waiwiri, in Muhunoa land and Ngāti Kikopiri people themselves. Tikanga ensures the balance in the physical, mental and spiritual worlds. Te Taiao (the natural world around us) is where the mana of the people springs forth. We have the mana whenua here.
Acknowledgement of our tupuna who came south from “te tūāhu tapu i Maungatautari, rātou i whai i te wawata ki te whenua, rātou i whakatinanatia tēnā korero “Te Tuarānui a Pakake”. This statement indicates our origins in the Waikato, at Maungatautari, and also describes the predominant group of people, Te Tuarānui a Pakake, who descend not just from Kikopiri (younger son of Huia), but also from Kikopiri’s older brother Korouaputa, whose daughter Parewahawaha married Te Rangipumamao (Ngāti Tuwharetoa, Ngāti Ngarongo). Their son was Pakake Taiari II.
The value “tino rangatiratanga” is expressed in this report (p6) – one of the stated aims of the report was to “launch Ngāti Kikopiri into reclaiming its sovereignty”.
4.3.4 Recovery of traditions– “Currently iwi Māori are travelling along a path of reconstruction. Iwi are spending their time reuniting themselves with their tribal origins, their turangawaewae; reacquainting themselves with the tangible and intangible assets of their people. ..“Education ... and reacquaintance with tribal assets is an imperative for Ngāti Kikopiri.” (p8-9)
4.3.5 Hapū as traditional political unit. “Despite attempts by the Crown to undermine our traditional political unit, the hapū, through alienation of land, the breakdown of the simple economy and urban drift, the hapū survives. While only a handful of kaumatua retain the remnants of traditional knowledge, there remains a strong desire to retain the hapū unit as a social, political and familial group.” (p9)
12
20.3.18
4.3.6 Protection of Ngāti Kikopiri wāhi tapu and wāhi whakahirahira such as the return of authentic names such as Waiwiri for the lake and stream (p9). Wāhi tapu (sacred areas, eg urupa), wāhi whakahirahira (historic sites), wāhi whairawa (areas of traditional resource potential including mahinga kai, mahinga mataitai, taonga raranga) (p40) – form the physical evidence of Ngāti Kikopiri on the land, are integral in the expression of Ngāti Kikopiritanga, and play an important part in the retaining of Ngāti Kikopiri history and culture.
4.3.7 Maintaining the spiritual, mental and physical health and welfare of Ngāti Kikopiri ki Muhunoa – ngā kaupapa e tiaki ai e manaaki ai te waiora, te hauora, me te mauri ora o ngā uri o Ngāti Kikopiri ki Muhunoa. Our spiritual, mental and physical health are dependent on the health of the environment around us within our traditional rohe (customary area).
The relationship with Te Taiao is one of whakapapa – humanity and the natural world arise from the same divine origins – from the highest atua Io-matua-kore, through Ranginui and Papatūānuku, and their children including Tanemahuta, Tangaroa etc.
4.4 Ngāti Kikopiri Oral and Traditional report
4.4.1 Treaty of Waitangi
In 2017 a Ngāti Kikopiri Oral and Traditional Report research committee wrote a report14 about Crown breaches of our Treaty rights, as part of our Ngāti Raukawa treaty claim process, with funding from Te Hono ki Raukawa and the Crown Forestry Rental Trust. This research supported our hapū assertion that Muhunoa and Waiwiri (north and south of the lake and stream) are our customary rohe, historically occupied and still valued as taonga. When the land north of Waiwiri was wrongfully given to another tribe in 1873, our hapū members continued to advocate for its return in the following decades. This loss of land and access to the lake and stream was a major breach of the Treaty of Waitangi. Since then, the Crown under the Treaty of Waitangi has failed to actively protect these taonga tuku iho for our well-being.
Proposed outcomes of the report (p49) written as part of our Ngāti Raukawa treaty claim process (with funding from Te Hono ki Raukawa) begin as follows:
“We request that the Crown take all possible measures to prevent pollution and degradation of lake Waiwiri, the Waiwiri stream, the Waimarama stream and the Ohau River. We also seek a greater role in the care and protection of the land, bush and wetlands surrounding lake Waiwiri, Waiwiri stream, the Waimarama stream and the Ohau river. We
14 Royal, T.A.C.; Kuiti, R.; Campbell, P.; Collins, H (2017)
13
20.3.18
are also concerned about the western lagoons – Rakauhamama, Ohine and Orotokare, and areas of bush and former cultivation in Muhunoa East.”15
4.4.2 Mahinga kai – further evidence from this report was that kaumatua (Ken Kuiti 13.11.16; Rob Kuiti 26.11.16; Lindsay Poutama 4.11.16) stated the importance of the Waiwiri lake and stream as mahinga kai (tuna, whitebait). Tuna heke (the eel migration runs) were very important times for catching large numbers of tuna, from the Waiwiri stream, lake and also the Waimarama stream. The lake was a rich feeding ground for eels, and there were at least five and probably nine Ngāti Kikopiri eel weirs on the Waiwiri stream (Hinga Kuiti, in Adkin 1948; Hura Ngahue, 189816).
Charles Royal, Lake Waiwiri: “The lake was so accessible, easy to get to, also the lake had a hell of a lot of tuna and other things in it. Waiwiri refers to the waters of the lake.” (Charles Royal, 6.12.16)
4.4.3 Mahinga mātaitai - the coast was also important as mahinga kai eg as a child Rob Kuiti and his cousins would walk down the road or down the Waiwiri stream to the coast and get pipi & toheroa to bring back to share with his whānau at Muhunoa. It remains a source of kai for some whānau17.
4.4.4 Manaakitanga – being able to provide food for guests was a very important value for Ngahira Kuiti (nee Royal), Rob Kuiti’s grandmother, when she was living at Muhunoa, he said (26.11.16). This value continues at Kikopiri marae today. Our mana is associated with our ability to Manaaki guests.
4.4.5 Tuna raureka was a delicacy used as trade item (Rob Kuiti, 26.11.16) “Tuna raureka, where they would wrap the (raureka) leaves around the tuna, put it into a spit and turn it. They would use that as a bartering (resource) – they would give those to people and families, who would give them things in return.” This indicates the close inter-relationships with neighbouring whānau and hapū.
4.5 Marae (ukaipotanga)
We also emphasise the importance of our marae - Kikopiri Marae Charter, Draft One, Guiding Principles - “Our people are our wealth, our marae is our principal home, te reo is a taonga, self-determination” 18
15 See also He Ritenga Whakatikatika, Lake Horowhenua & Hokio stream, Te Pataka o Muaupoko & Ngāti Pareraukawa, 2013) 16Adkin (1948), p24; AJHR 1898 G-2A 17 H.Roera, 9.12.17. 18 This statement comes from our tribal development plan, Whakatupuranga Rua Mano, which began in 1975.
14
20.3.18
Marae are important as places to uphold our traditions. A draft constitution written by Lae Royal for the Kikopiri meeting house and marae committee (18.1.1971) states” The Kikopiri Marae Committee be first and foremost guided by the philosophy of our tupuna (ancestors) to retain and uphold their Māoritanga, customs and traditions, whenever and wherever possible.”
In relation to this project, as noted above – two of the hapū have marae – Ngāti Kikopiri have Kikopiri marae, Muhunoa West Rd; and Ngāti Pareraukawa have Ngatokowaru marae, Hokio Beach Rd. Ngāti Hikitanga has land north and south of Waiwiri, and two whare at Parikawau, SH1, near Ohau river.
The three urupa or cemetery associated with Ngāti Kikopiri hapū and marae are north-west of the meeting house, towards Lake Waiwiri, on its south side. They are named Tukere- whenua, Morunga, and Hiweranui (see Appendix B – Maps: Adkin map VI; and Park 1995.) Our tupuna lying in these urupa overlook lake Waiwiri, an indication of our close emotional association with these waters.
4.6 Vision statement for the Waiwiri Catchment (lake and stream)
As developed by a community group including Ngāti Kikopiri, Ngāti Pareraukawa and Ngāti Hikitanga representatives at a workshop led by DOC, at the HDC office, Levin, 2nd Nov, 2017:
“Our hapū and community take pride as active kaitiaki in the healthy Waiwiri catchment and whenua. The pristine, beautiful lake and streams are our food baskets and ecological taonga for ourselves, future generations and to manaaki manuhiri.”
This vision statement has been read to and supported by the Runanga Whaiti of Te Runanga o Raukawa (7th Nov) and Ngāti Kikopiri Marae Committee Society Inc (19th Nov 2017).
4.7 Whakatupuranga Rua Mano
Most of the values on which our tribal development plan (Whakatupuranga Rua Mano) and Te Wānanga o Raukawa are based have been included above, ie kaitiakitanga, wairuatanga, rangatiratanga, te reo Maori, ukaipotanga, and manaakitanga. Further values are: kotahitanga, which reminds us of the unity we once had and seek to maintain amongst our related hapū, especially neighbouring hapū; whanaungatanga, our whakapapa connections amongst our hapū; and pukengatanga, our acknowledgement of the many skilled people within our hapū, with experience in environmental knowledge and advocacy
15
20.3.18
(eg Tene Tangatatai, Rawiri Richmond, Jess Kereama, Pataka Moore, Rawiri Moore) who have provided advice for this report.19
5. Description of Waiwiri stream and lake catchment & its degradation
The Waiwiri stream flows westward from Lake Waiwiri (more commonly known as Lake Papaitonga), near Levin, for approximately 6 km to its coastal outlet just north of the Ōhau River mouth. Land use in the 1,500 hectare Waiwiri catchment is dominated by high– producing exotic grassland (74%), associated mostly with dairy and beef farming. Pine forest covers approximately 13% of the catchment and native vegetation approximately 6%. The remaining 7% is mostly covered by lakes and coastal sand (Ministry for the Environment 2002).20 The catchment referred to here is a portion of the wider surface water catchment, Papaitonga_West_8, as in Horizon’s One Plan document (Schedule A, 2014), which extends as far north as Hokio Stream, and was referred to in the HDC’s presentation on 19th January 2017 (see Appendix Ai – Recent Maps, 1).
The Waiwiri surface water catchment (as referred to in the Manaaki Taha Moana report no 9, 2012, p5) in relation to the lake extends north-east only just north of Buller Rd, east of Tarahunga Rd, and in relation to the stream it includes a tributary which begins north and west of Hokio Sands Rd, west of Levin township (see Appendix Ai – Recent Maps, 2.) There are three tributaries entering the Waiwiri stream near the Pot (east and west of the Pot). Tributaries entering the Waiwiri stream, and the stream itself, have been converted to drains by local farmers with the support of Horizons (see Drainage system section below).
In relation to groundwater, a recent study by Horizons shows the groundwater capture zone for the Lake Waiwiri/Papaitonga catchment extends as far east as Gladstone Rd, nearly to the foothills of the Tararua range (see Appendix Ai- Recent Maps, 3). “Land use up to the boundary with the Tararua range...may have an effect on the lake” (Pattle Delamore 2017). The lake is fed by springs, groundwater and surface run-off.
Drainage system. Waiwiri lake and stream and the tributaries entering it from the north and south have been heavily modified by the farming industry and other commercial users, with support from local and regional government since the 1930s.
19 This section was advised by R.Kuiti, B.Robson & TK Teira (22.12.17) 20 MTM 2012, p5 16
20.3.18
Adkin (1948) states: “The practice in recent years by adjoining European land-owners has been to persuade the Maori owners of the lakes and streams to permit a lowering of the water-levels. This had for its objective the drainage of contiguous swamp-lands to increase the pasturage for live-stock. An advantage has been gained in this direction, but it has been detrimental to the lakes themselves. Their size has been diminished, their margins altered and made less favourable as eeling-places, and a greatly augmented rate in the silting-up of the lake basins has resulted. Is it not possible that a dear-bought bid for progress has been made in the accelerated obliteration of the beautiful, natural, moisture-conserving water- features of our landscape? In connection with the lowering of the water table in the Papaitonga area, the bed of the Waiwiri stream was cleared and its course straightened in the summer of 1938.” 21
For many years Horizons has maintained the stream and several of its tributaries as drains for the farmers and other commercial land-owners (see Appendix Aii – Ohau Scheme Drains & fgates, received 28.2.18). Most of Waiwiri stream is Drain no 835130 (4km), while the end nearest the lake is Drain no 835131 (.8km). The Mill Drain, entering the stream west of the lake, is Drain no 835150 (.7km). Most drains are weed-sprayed annually, and cleared by digger every five years. What impact does this have on aquatic life habitats? Both DOC and Manaaki Taha Moana Ltd have concerns about the impact of mechanical digging on habitats. According to Horizons, there is 9,643 metres of fencing along both sides of the stream, except for 750 m where it is only on one side. Parts of the south side of the stream need to be kept clear for the diggers to clear the weeds, Horizons staff have stated. 22
Status. Lake Waiwiri and Waiwiri Stream are recognised by Horizons as an ‘Outstanding Natural Feature or Landscape’ (Boffa Miskell Ltd 2011). And the Waiwiri stream was identified by James & Joy (2009), in a report to Horizons Regional Council, as one of three in the region that would most benefit from riparian restoration and restoration of fish passage.23 Following these recommendations, in 2011 Horizons funded a fencing and planting project for riparian buffers along the middle reaches of the stream. A 2.4 km section in the middle of the stream was planted with natives by its Freshwater team, “in consultation with the River Scheme manager to ensure that the stream and associated drains continue to be maintained.24 Plants include harakeke and toetoe.
21 Adkin (1948) p24
22 Grant (2018), letter in response to OIA; L.Brown, 17.8.17 .
23 MTM 2012, p6 24
17
20.3.18
Scenic Reserve. The lake is part of the Papaitonga Scenic Reserve (135 ha) administered by the Department of Conservation (DOC). The forest around the lake was made a scenic reserve in 1930 and is described as “an important sanctuary for recovering wetland birds, including wading birds, and the sequence of wetland forst to mature dry terrace forest is rare. 25It is the habitat for a rare leafless mistletoe (kothalsella salicorioides) and the rare giant carnivourous land snail (Powelliphantia or pupurangi). It has a large number of kiekie plants which are highly valued as a resource for weaving eg tukutuku and whariki. Also valued are tāwhara (edible flowers of kiekie), raureka, raupo and harakeke. Ngāti Kikopiri (with Ngati Pareraukawa and Ngati Hikitanga) should be the sole responsible body for the taking of any materials from the lake, waterways and surrounding bush.26
In 1980 the Department of Lands and Survey bought a large portion of the lake and some 20 ha of land around the lake from Mr Don Murray, with a number of conditions favourable to himself for the coming years (rights for duck-shooting, commercial eeling and lake access).27 At least one member of Ngāti Kikopiri (Ngawini Kuiti) objected at that time, reasserting our hapū rights to the lake stream and surrounding bush and whenua, 28 but she was ignored. Some of the rights given individually to Mr Murray, however, have now expired. According to a letter from DOC (27.2.18) in response to an OIA request about the purchase of the lake, a 10 ha portion of the lake was bought by the Department of Lands & Survey from Mr B.Preston in 1983, and another portion (89.2 ha) was bought from D. Murray in 1986.29 Further investigation is needed to clarify. DOC’s purchase of lake-side pasture on the north western and eastern sides of the lake in 2011 and since has supported some restoration initiatives eg efforts to raise the water level and restore wetland. In 2014 a rock weir was installed on Mill Drain (the north-west outlet) to raise the water level and flood Prestons wetland. Short-fin eel, kōkopu and mudfish have been found in the wetland. 30
But are Horizons and the Horowhenua District Council doing enough to protect, enhance and restore the lake and stream? The water level of the lake has long been a concern, and yet Horizons has allowed a dramatic increase in water take (both surface water and
25 http://www.doc.govt.nz/parks-and-recreation/places-to-go/manawatu-whanganui/places/papaitonga- scenic-reserve/
26 Royal 1992, p47.
27 National Archives ref AANS W5491 7613, Box 987
28 Park, 1995, p193-4
29 Long, M. (2018), DOC response to OIA request.
30 McQueen (2017).
18
20.3.18
groundwater) by agriculture and industry in the region in recent years. From 1997 to 2009, consented groundwater takes almost doubled and consented surface water takes more than doubled, with agriculture and industry the biggest users. For example, from 1997 to 2009, the water take by agriculture in the region increased by 446 percent – from 70,668 m3 per day to 385,575 m3 per day. There are now over 70 groundwater bores in the Waiwiri catchment area (see Appendix A, Recent Maps, 4), which as a “permitted activity” are allowed to take up to 50 m3 per day by Horizons. We believe these bores affect the level of the lake.31
There has been an intensification in the dairy sector during the past 10 to 15 years. “Raising stock numbers increases the quantity of dairy shed effluent requiring disposal, the quantity of stock urine produced (a concentrated source of nutrients), and the opportunities for stock to access water bodies and their beds.” 32 Diary farms both north and south of the lake remain a concern.
Residential developments at Ohau east of the lake in recent years include “Ohau Vineyard”, “Ohau Terraces”, “Bishops Vineyard” and “Western Rise”. Bishops Vineyard is a subdivision with 67 house sites which was well-established by 2010 at Muhunoa East within our catchment, and yet no consultation with mana whenua (Ngāti Kikopiri) was apparently required. “Green belt residential” is the zoning for these developments. To quote from Horizons “Horowhenua Development Plan: “Ohau has experienced increasing levels of new dwellings recently, with a number of rural-residential properties in the surrounding area. It is anticipated there will be continued demand for residential development at Ohau, both in the form of standard residential and rural-residential development.” These developments are not connected to Levin’s reticulated water or sewage disposal systems, so they must get water either from rainwater or bores, and have their own septic tanks. The quality of groundwater is being affected. “Shallow groundwater within the Horowhenua District near Levin has high concentrations of nitrates, which are believed to be the result of septic tank discharges and fertiliser use on market gardens,” says Horizon’s One Plan33.
The water quality of lake Waiwiri has become a major concern, and its “life-supporting capacity” and mauri34 are now low. There is so much sedimentation in the lake it has
31 Royal 1992; Park 1995, p179.
32 One Plan, Chap 5, 5.2-3.
33 One Plan, Chap 5, 5.3
34 Surface Water Management Values, One Plan, B3
19
20.3.18
become very shallow (less than 1m deep), except for two known trenches.35 There is said to be 15 metres of silt and mud over the original sand.36 Water quality measurements taken in 1976 indicated that the lake had elevated concentrations of total phosphorus, with median concentrations exceeding recommended guidelines for ecosystem protection by three times (Table 1; ANZECC 2000). The pH level was also very high. Recent measurements of these parameters (2008 and 2010) showed that the median concentration of total phosphorus exceeded the recommended guideline for eco-system protection by 32 times. Ammoniacal nitrogen was also above the recommended guideline for the Papaitonga catchment. Levels of phosphorous and ammoniacal nitrogen worsened over this period of testing. 37 “The greater the amount of water taken from a water body, the greater the potential impact on instream life, recreational activities (including fishing, swimming and boating), cultural/spiritual values and the ability of the water body and its bed to assimilate waste,” says Horizon’s One Plan.
Horizons staff member Harold Barnett, responsible for monitoring on-site wastewater in the area, shared some observations of the catchment (by phone on 14.11.17). He said that while there had been concerns in the past (1950s and 60s) about “soak pits” affecting the water quality in Lake Waiwiri/Papaitonga, Horizons now requires not just septic tanks but also secondary treatment, and land dispersal at a rate of no more than 3mm per metre per day. He is confident that this is not affecting the lake. He said that while Horizons has concerns about the high levels of nitrogen in the groundwater, there are a number of causes - market gardening, farming, fertilizer use, and also wastewater systems. Mr Barnett: “Since the late 90s, we’ve been working to try to make on-site systems better. Where systems don’t have reticulated water supply and sewage, on-site systems need to demonstrate waste water is assimilated mostly by soil rather than going to surface and groundwater.”
There are still eels in the lake, mostly short-fin, but they are smaller than they used to be. 38 Long-fin eels are also present, and as a species in decline, their habitat needs to be protected and restored.39 Commercial fishing of eels in the lake occurred between the 1980s and 1990s, which is believed to have seriously reduced the eel population.40 DoC does not permit the commercial fishing of the lake, and will prosecute if anyone is caught doing
35 H.Roera; R.Kuiti.
36 Wikipedia, Lake Papaitonga.
37 MTM 2012, p12. 38 McQueen, 2017, p13; R.Kuiti 18.1.18.
39 Wright 2013
40 P.Seymour 26.1.17; McQueen (2017).
20
20.3.18
so. 41Other rare and threatened fish species there or in the wetlands and waterways adjacent are kōkopu, koura and mudfish. There are also introduced fish including goldfish and/or perch in the lake. These impact on the native species and should be removed.42
Further residential and commercial developments will continue to occur, both east and north of the lake, unless they are strongly opposed. Levin’s population is increasing as roading developments improve north-south transport flow. The amount of water taken from the Ohau river is also a concern for our hapū43, as well as stream and coastal pollution from sources including the landfill at Hokio beach. The landfill, which takes rubbish from Kapiti Coast as well as Levin, also affects the Waiwiri, as leachate from the landfill ends up at the Pot. Metal contaminants from the leachate include arsenic, boron, fatty acids, magnesium and potassium. Horizons also supports farmers to use the Waiwiri has a drain for their farms, by mechanical clearing of the stream, and also by maintaining drains which take run-off from farms on both sides into the stream.44 A lowering of groundwater levels can also lead to a risk of saltwater intrusion, which would have a serious irreversible impact. Regular monitoring of both surface water and groundwater quality and groundwater levels is important.
Similarly to the lake, there are high concentrations of total nitrogen, ammoniacal nitrogen, and dissolved reactive phosphorous in the Waiwiri stream. There is also a high faecal coliform count - between 1999 and 2011 it was three times higher than recommended contact recreation guidelines, and worsening towards the mouth of the stream. Faecal contamination of the stream from a range of sources (cows, cattle, & the Pot) meant the shellfish collected at the mouth were not edible. The Waiwiri stream is in a poor state of health, stated the report. 45
A higher level of engagement between our three hapū (eg Ngāti Kikopiri), our iwi (Ngāti Huia, Ngāti Raukawa) and local and regional government bodies about this catchment and coastline has been long overdue.
41 Tangatatai, T. Email, 8.2.18
42 R.Kuiti 18.1.18; McQueen (2017) p13.
43 Minutes, Ngāti Kikopiri Maori Marae Committee Society Inc AGM, 10.8.14. 44 T.Ryan 21.1.18
45 MTM 2012, pvii, p14
21
20.3.18
6. Wai Paru – impact of “the Pot” in our rohe
Development of the Pot began in 1987, and since 1991 all of Levin’s wastewater, including industrial and commercial waste-water, and residential sewage, has been piped from the Levin Waste-Water Treatment Plant in Makomako Rd, Levin, to an unlined, artificially constructed 7 ha pond known as “the Pot”. Secondary treatment before it arrives involves “the process of biologically converting the non-settleable organic solids (light suspended and dissolved) of the wastewater into more stable and settleable biological solids” (NZWERF 2002).46 Leachate from the Hokio Beach landfill is also treated at the LWWT plant before being piped to the Pot.47 Council has recently installed a new $7 million pipeline from LWWT plant to the Pot. The current resource consent for the Pot (6610) was granted in 1998, and the council is seeking to extend its consent for a further 30 years.
The Pot is situated at a high point in sand-dunes on land which was formerly occupied by our three affected Ngāti Raukawa hapū (Ngāti Hikitanga, Ngāti Pareraukawa, Ngāti Kikopiri), from the time of our the defeat of Muaupoko in the 1820s (well before 1840), until it was wrongfully given to Muaupoko by the Native Land Court in the 1870s. The land is owned by the Muaupoko Lands Trust, which receives substantial financial benefits every year from the positioning of the Pot on whenua it owns. The Pot is about 300m north of the Waiwiri stream, and 1.5km from the coast. From the Pot, effluent either seeps into groundwater (18%) or is spray-irrigated onto 50 ha of surrounding pine forest at a rate of about 6,500 m3 per day.48 The council has consent to spray up to 20,000 m3 per day. Approximately 420,000 m3 is discharged by seepage from the bottom and walls of the pond per year and about 3 1,900,000 m is discharged via spray irrigation around the Pot every year.
Drains were dug during construction of The Pot in 1986, in addition to some farm drains already in the vicinity, and a pumping station was installed to lower the groundwater level and transport excess water from low lying areas of the EDS, the Effluent Disposal Site, to Waiwiri Stream (Harding 1986, MTM, 2012, p10). Hence our stream, which is not owned by the HDC and is not included in the EDS, has been used to facilitate drainage of the EDS, to reduce ponding and ensure that groundwater levels do not rise too high. There are at least four drains which take water-flow from the EDS to the Waiwiri stream. These drains receive some over-flow or “leakage” from the Pot when water levels are high,49 and also some run- off (mostly interflow through the soil) of irrigated waste-water, mostly coming into drains and then the stream. Groundwater south and east of the Pot flows towards the Waiwiri
46 Cawthron 2012, p10 47 G.Saidy, pers. comm. 7.11.17 48 G. Saidy pers.comm, 6.12.17 49 Beecroft et al 2013 22
20.3.18
stream.50 The flow to the west and north-west may also be of concern as the Perawiti whānau block adjoins the HDC owned land, and contaminated water flow may be affecting both their whenua and the Waiwiri stream west of the site.
While filtration through soil and plant material is seen as the main method for cleaning the wastewater, scientific surveys have shown that contaminants from human waste do enter the Waiwiri stream,51 and this is admitted by HDC. They were found by the Cawthron Institute study at Tributary B, a short drain near the Pot (see MTM report Figure 6, Appendix A – Recent Maps, 5.). “Human markers were present in two of the 42 water tests and none of the six shellfish tests. These were found in water from a tributary that enters the stream from land surrounding The Pot. This indicates that water containing traces of human faecal matter, enters the Waiwiri Stream at this point.” (MTM 2012, p viii)
Cows, livestock and to a minor extent birds, are responsible for the majority of the faecal contaminants. This is a serious concern, but human waste is particularly offensive to us. “From a cultural perspective, any faecal matter (particularly human) anywhere in the stream is offensive regardless of whether there is ‘longitudinal decline’. The inability to manaaki (care for) guests with healthy, local delicacies at marae is a grave loss of mana or standing.” (MTM 2012, p viii)
Stream monitoring between 1999 and 2011 also revealed very high faecal coliform counts, with concentrations up to 74 times higher than recommended contact recreation guidelines (ANZECC 2000)... E. coli counts were lower at the upper (lake) end of the stream than they were at the lower (beach) end, (Cawthron 2012, p14) Total coliforms, total dissolved solids and nitrates measured upstream and downstream of The Pot indicated a longitudinal decline in water quality (from upstream to downstream). E. coli concentrations from water samples taken from the stream following moderate to heavy rainfall (September and October 2011) were higher than the recommended acceptable guideline for contact recreation (<260 cfu/100 mL) and even the acceptable standard for stock drinking water (<1,000 cfu/100 mL) (ANZECC & ARMCANZ 2000; Ministry of Health 2005) (MTM 2012, p25)
Wastewater from the Pot contains high levels of nitrogen and phosphorous, known by the scientists as “nutrients”. Nitrogen loading occurs at a rate of 1,820 kgs per ha, when dairy farmers are allowed no more than 150 kg/ha. Monitoring of groundwater level, pH, iron and nutrients took place between 1986 and1996 and then ceased. Levels of iron, nitrates and ammonium were way higher than recommended standards, and phosphorous levels were also much higher than a control bore (some distance from the EDS). Only groundwater
50 Beecroft et al 2013 51MTM report 9 (2012), pviii
23
20.3.18
levels were measured from that time. (Cawthron p 10) Monitoring of the Waiwiri stream began in 1999, and was undertaken biannually by MWH, contracted by HDC. Parameters measured included pH, suspended solids, carbonaceous biological oxygen demand, ammoniacal nitrogen, nitrate, total coliforms, iron, and dissolved reactive phosphorus. This monitoring is on–going as part of HDC’s resource consent for The Pot.
“The consequence of the groundwater entering the drains is elevated nutrient concentrations moving through the drain system and entering the Waiwiri Stream. The piezometer close to the Waiwiri Stream, P7, indicates low concentrations of nutrients unlike those found in the Waiwiri Stream. For this reason, the elevated nutrient concentrations must be entering the stream via the drain system, rather than directly from groundwater.” (LEI, 2016: C3, section 3.4)
Recent water quality data, commissioned by the HDC and produced by a company named Aquanet, and updated in 201752, found a statistically significant increase in nitrate-nitrogen (NN), soluble inorganic nitrogen (SIN) and total nitrogen concentrations between upstream and downstream of the Pot. At drain 3, the concentrations of nitrate-nitrogen exceeded the NPSFM (2014) national bottom line for eco-system health. Phosphorous levels in the stream are also high. However, the report considered the risk of toxic effects is low. to Weed cover in the stream downstream of the Pot helped to reduce the nitrogen and phosphorous levels in the water before it reached the coast. The report also found no noticeable effect on fish life in the vicinity of the Pot, and in fact found higher numbers of fish-life (macro- invertebrates) near the Pot, despite the higher levels of nitrogen and phosphorous. The increased shading and higher level of stock access there were probably factors.
“With regards to macro-invertebrate communities biotic indices (MCI) in the Waiwiri stream, they are indicative of fair to poor water quality. There were no significant differences between upstream and next to the Pot, and QMCI (quantity) increased immediately next to the land irrigantion area, indicating an overall improvement in macro- invertebrate community health,“ (Aquanet 2016 p ) Fish species observed in the Waiwiri included eels, inanga, Crans bullies, and banded kokopu. While there were metals found in the main drain running through the irrigation aream, they were at low enough levels by international standards to indicate only a low risk of toxic effect .
However, a crucial question has not been asked or answered – are these fish safe for human consumption? Our hapū are interested in species including tuna (eels) and inanga as traditional kai. We want to have confidence that they are safe to eat and safe to give to guests, to support our values of manaakitanga. We want to be actively involved as kaitiaki in the monitoring and protection of our lake and stream.
52Ausseil, Death, & Feck, Aquanet Consulting Ltd (2016, 2017) 24
20.3.18
The resource consent held by the Horowhenua District Council does not allow run-off into the stream, only to its EDS (Effluent Disposal Site) land53, and our assertion is that the HDC is in breach of this consent. Groundwater also moves beyond site boundaries, to surrounding land and waterways, though information available about this is limited.54 It is likely to be having a damaging effect on surrounding vegetation, and their ability to plan commercial or recreational activities, nearby landowners believe.55
Volumes of wastewater to be piped to the site in coming years are expected to increase by at least 13 percent. The Horowhenua District Council has been operating this system since 1991, with existing consents (6610, 6921) granted in 1998. It wishes to renew its consent to continue its operation there for a further 30 years or more. A condition of its consent was that extensive monitoring be undertaken.
Also, increased volumes of effluent mean that the effluent should be spray-irrigated across a wider area. “According to HDC’s 2009 Asset Management Plan, “the current rate of (effluent) application exceeds the original design parameters of this soil and additional areas need to be developed to receive irrigant” (MTM, 2012, p9).
Also impacting on the Waiwiri stream is Horizon’s use of heavy machinery within the riparian strip. In 2012 the use of heavy machinery in the riparian strip destroyed an estimated 25% of recent plantings. This practice also damages riparian soils and stream ecology eg whitebait and kokopu (MTM report 2012, p42. Despite the obvious damage, Horizons Operations still intends to “manage” the Waiwiri Stream as “an approved drainage scheme”, to reduce flooding, by undertaking mechanical clearing by digger every 5-7 years. Our hapū support the views of the Department of Conservation and Manaaki Taha Moana that mechanical digging is unnecessary and does more harm than good.
Due to all these factors, our ability to harvest resources such as tuna and whitebait from the Waiwiri lake and stream has declined seriously in recent decades. The mauri or health of the lake and stream are low and in decline, and our mana and rangatiratanga as hapū of Ngāti Raukawa are affected. We cannot manaaki guests with tuna or whitebait from our stream; we cannot walk freely along the stream to go eeling and gather kaimoana from the coast as we used to; and there are few of us remaining who have been able to retain such practices and skills (though many would like to). It is dispiriting that our waterways and lands are being used and abused by council for waste disposal, with so little consideration for our
53 Cawthron 2012, p9; Cowie 1998. 54 Beecroft et al 2013 55 T.Winiata.
25
20.3.18
hapū (to date). If the declining health of the stream is not reversed soon, it will become lost to us forever.
7. Our history of occupation at Waiwiri lake and stream
Te Rauparaha was of Ngāti Huia (Ngāti Raukawa) descent through his mother Parekohatu, grand-daughter of Huia. Te Rauparaha had trained under his mother’s cousin Hapekitūārangi, the leading chief of Ngāti Huia and other sections of Ngāti Raukawa prior to the migration south. When Hape was on his deathbed, he asked who would take on his mana on his death, and it was Te Rauparaha who had the confidence to assert himself for the role. But Te Whatanui was a senior rangatira within Ngāti Raukawa, and the tribe still looked to him for leadership. It was initially Ngāti Toa whom Te Rauparaha led south via Taranaki and the west coast, though he also urged his Ngāti Raukawa relations to join him. The first small Ngāti Raukawa migration south was led by Ngāti Huia chiefs Te Ahukaramu, Hape’s son Horohau (Ngāti Kikopiri), Ngārangiorēhua and others, who had received a message that Te Rauparaha had been grievously attacked.56
The place where Te Rauparaha and his children were first attacked by Muaupoko, Rangitane, Ngāti Apa and Whanganui tribes was at Te Wī kainga (south of Muhunoa West Rd, see Appendix B, Historic maps, Adkin 1948, map VI, 9). There were many Muaupoko living on the islands of lake Waiwiri and at Te Wī kainga at the time. Te Rauparaha was invited there for a ‘hākari tuna’, a feast of eels, as the lake was known for its eels. He and his close whānau were grievously attacked at night – his eldest son and daughter killed, along with his cousin Te Poa (father-in-law to Te Rauparaha’s daughter Te Uira), also highly regarded within Ngāti Toa and Ngāti Raukawa. Another daughter was taken captive. Only Te Rauparaha and Rakaherea (Te Poa’s son) escaped the attack. It was after this event that Te Rauparaha’s feelings against Muaupoko hardened, and he became determined to kill them without mercy. The place where the dismembered bodies of Te Rauparaha’s children were found was Kauae-pango, south of Kikopiri meeting house, near the Waimarama stream (see Adkin map VI).
Waretini Tuainuku (to Buller):“Heoi, kua tau te pouri ki a Te Rauparaha mo tēnei patu konihi i a ratou ki ōna tangata. I muri iho ka haere mai te taua toto a Te Rauparaha, ka patua
56 Royal (1994), p19 26
20.3.18
korahatia a Muaupoko i te one nei i Waiwiri, i Horowhenua hoki.” Translation: After this, Te Rauparaha was saddened by this stealthy killing. His war party began killing Muaupoko at the beach at Waiwiri, and also at Horowhenua.” Tuainuku goes on to say that Ngāti Kauwhata came south first with Ngāti Tama and Te Puoho and began killing at Horowhenua. After that Ngāti Huia came down, went first to Otaki, and met with Te Rauparaha there, then formed a war party (Ngāti Huia, Ngāti Toa, Ngāti Tama) and came to Waiwiri to obtain utu from Muaupoko. They split into groups situated at various points around the Waiwiri lake (also known as Papaitonga) to cut off escape routes. A small group, visible at a “tauranga waka”, a waka-landing place named Tu-mai-te-uru, called in a friendly way that they needed a waka. When two men paddled over to them, they were quickly dispatched, and a Ngāti Huia warrior Te Tipi swam over to the island,57 shooting as he went. Muaupoko, who were without guns, quickly fled. They were attacked all around the lake. “E ora ana te tangata kotahi, ara, te mea e tere ana te haere, ko te nuinga ano i mate i te pū. Ka mate katoa ngā rangatira, ka mate a Takare, a Paipai, me ngā rangatira katoa o taua iwi.” “Here and there a man who was swift of foot escaped, but the bulk were shot. All the chiefs were killed.” Over six hundred were killed, including women and children.
“Ka hinga a Papaitonga, ka whai haere te taua ki Horowhenua, ka patu ano. Ka hinga a reira, ka whati haere a Muaupoko, ka whiti atu ki Weraroa. Ka oma ki te maunga. Na ka hoki mai te taua ki Papaitonga.” After the fall of (the island of Papaitonga), the war party went on to Horowhenua for further killing. When that place fell, Muaupoko broke and fled to Weraroa and the mountains. The war party returned to Papaitonga. There the bodies of the slain were cooked and given to Ngāti Toa, to Te Rauparaha, as utu for the death of his children. Some were also distributed amongst the iwi involved.58
While Tuainuku does noy name the heke, Charles Te Ahukaramu Royal59 believes it was after the first major Ngāti Raukawa migration south (Te Heke Whirinui 1826), that Ngāti Huia took part in defeating Muaupoko at Lake Waiwiri/Papaitonga. Fighting alongside Ngāti Toa in attacks on Muaupoko gave Ngāti Huia and Te Tuarānui-o-Pakake rights to land there.
“Te Ahukaramū and Tuainuku were involved in fighting. The reason Ngāti Kikopiri was situated there south of Waiwiri was because our chiefs had supported Te Rauparaha and other chiefs in obtaining utu for the deaths of his children there. Kauae pango....was the place where the remains of Te Rauparaha’s children had been found. (Te Ahukaramū Charles Royal, 20.9.16) “They came into the possession of significant pieces of land through
57 From a place named Paopaororo, where Tuainuku said he made a clearing in 1883. 58 Waretini Tuainuku, quoted in The Story of Papaitonga, or A Page of Maori History, by Sir W. Buller. Transactions and Proceedings of the NZ Institute, 1893. Vol xxvi. Govt Print, Wgtn. 59 Te Ahukaramū Charles Royal, pers.comm. 6.12.16 27
20.3.18
an element of tuku and an element of their own actions.” (Te Ahukaramū Charles Royal, 6.12.16)
The group of people involved in the fighting was mostly Te Tuarā-nui-a-Pakake, as described in 4.c.iv above eg Te Ruru & Te Riu, who are also from Pareraukawa. Te Ahukaramū and Tuainuku were some of the chiefs of Te Tuarā-nui-a-Pakake (Ngāti Kikopiri) who settled at Muhunoa & Waiwiri. The Royal and Kuiti whānau descend from these tupuna.
Te Rangihaeata, Topeora, Te Paea and Matene Te Whiwhi also lived at Mahoenui (north of the lake) and Waiwiri, but may have arrived later. Te Paea and his son Te Puke were Ngāti Hikitanga rangatira. An indication of the closeness between Ngāti Hikitanga and Ngāti Kikopiri is that, according to Te Aohau Nicholson,60 Te Paea whangai’ed (adopted) Kiniwe Royal (Te Roera Hukiki’s son) and Hautawaho (Waretini Tuainuku’s daughter). Matene Te Whiwhi’s mother was Te Rauparaha’s niece Topeora and his father was Te Rangikāpiki, grandson of Wahineiti (Ngāti Kikopiri).61 Matene Te Whiwhi’s wife Pipi Ipurape was a daughter of Hape and his second wife Kiriwera. Their daughter Heeni Te Rei (Ngāti Kikopiri) also succeeded to land there. See Appendix B (Maps Historic, 4) for Te Raina o Te Whatanui, also known as Te Rua o Te Whatanui or the Mahoenui boundary, which was the line between Te Whatanui’s land (to the north) and Te Rangihaeata’s land (to the south). Muaupoko recognized this boundary and did not claim south of this line in Native Land Court hearings prior to 1873. This line was just south of Rakauhamama, and ran through Otawhaowhao and Mahoenui kainga.
There were plentiful tuna (eels), whitebait, inanga, kōkopu, koura, ducks, and many other kai available in the lakes, lagoons, and streams at Muhunoa and Waiwiri and on the coast (toheroa, tuatua) in pre-European times. The native forest stretching from the plains around the lake to the Tararua range offered kereru, kaka, huia, kiore, berries, and timber. Peaks described as boundary markers for Ngāti Kikopiri were Pukemoremore and Hanga-o-hia- tangata (Arete) – see Appendix B, historic map 5. The southern boundary was the lower reaches of the Ohau river to the Ma-korokio stream junction.
McDonald (p5), one of the first European lessees in the area, said: “The various lakes and streams along the coast provided an abundance of eels, the sea-coast insured a variety of fare, in kahawai, snapper and the sharks, which dried in the sun, made that odorous Māori delicacy, mango-maroke. The bush inland was the feeding ground of thousands of pigeons, and in the rich warm soil of the coastal flats the taro attained its full proportions.”
60 AJHR 1898 G-2A 61 Royal 2001 28
20.3.18
While our occupation on the Muhunoa and Waiwiri block,s south of the Waiwiri stream and lake to the Ohau river, is well-known, evidence given in the Native Appellate Court in 1896 also states our historic occupation of land north of the Waiwiri (from the 1820s to 1880s) prior to the disputes about the land and the unjust Native land Court decision which gave the Horowhenua block to Muaupoko in 1873. The northern boundary went from the coast to the southern portion of Rakauhamama lagoon62 (50 chains north of Waiwiri stream) and Otawhaowhao (where we had cultivations) to a kainga named Mahoenui north of the lake, crossing the Ohau river at Tokaroa. As noted above, this line was known as Te Raina o Te Whatanui or the Mahoenui boundary and can be seen in Appendix B (Maps Historic, 4). In the south our boundary is indicated by the southern boundary of Muhunoa No. 3, with Tirotirowhetu (pā) on the boundary with our neighbouring relations Tukorehe (of Ngāti Raukawa, though also an iwi in their own right). Ōrotokare lagoon, Waitaha lagoon, Ohine lagoon, Waiwiri lake and stream were all within our boundaries. We still assert our mana (customary rights) to the lake, stream and land north of those waterways, in this area we once occupied.
For example, Hura Ngahue, a Ngāti Maihi man who grew up at Mahoenui, and later lived at Muhunoa, told the Native Appellate Court that Matene Te Whiwhi had mana over the area, and eels were sent to him. He begins by stating that Te Puke’s son (Ngāti Hikitanga) was still living north of the Waiwiri at the time of the hearing: “Te Puke's son is living on the site of his father's house. Heni te Rei used to come to Waiwiri and return to Otaki. Her kainga at Waiwiri was close to Te Puke's. The houses that Te Puke and Heni te Rei lived in are north of Kemp's line. Tuainuku’s brother Aperehama Te Ruru cultivated north of the Waiwiri. There were nine pā tuna on the Waiwiri stream. The hapū living north of the Waiwiri were Pareraukawa (from Aperehama Te Ruru), Ngāti Hikitanga, Ngāti Kahoro and Ngāti Parekohatu.” R Ransfield was a witness for Ngāti Kahoro: “Within the boundaries of Horowhenua. Ngatihikitanga and the other hapū’s had lived together, but each hapū had separate mahinga.63”
Ngahue: “I have heard of a chief called Tawhakairo, a relation of Te Paea. I heard he was buried on this block. Do not know what part. ....The Muhunoa kainga is a long way from Waiwiri kainga, which is near the sea. Waiwiri was a permanent kainga when it was occupied. Topeora, Te Puke, and others occupied Waiwiri in my time. We ceased to occupy it when Te Puke died. He lived sometimes at Waiwiri and sometimes near Papaitonga. The majority of the people left Waiwiri in 1874 and went north—l mean Hikake (sic) and others. We went inland to live after the roads were made. Te Puke continued to catch eels in Waiwiri
62 “In my time we only fished at Rakauhamama” – Neville Nicholson, 1896 (AJHR, 1898, G, 2A)
63 AJHR 1898 G-2A 29
20.3.18
Stream after 1873 up to the time of his death.64 Waretini and ourselves owned the last houses at Mahoenui. We abandoned that settlement in 1875.”
It was Matene te Whiwhi, Te Whatanui, and Te Puke who arranged the lease of this land north of the Waiwiri to Hector McDonald in the 1860s.65 Knocks and McDonald also leased land south of the Waiwiri, later known as Kebbell’s run, from Ngāti Kikopiri rangatira. One of the last Ngāti Hikitanga burials at Mahoenui was Arapata Hauturu, brother of Te Paea. (L.Parr, July17). Leaders of the four hapū who occupied the land north of the Waiwiri continued to advocate in the Native Land Court for their rights there after the 1873 decision, and to physically prevent Kemp’s survey of the land. Mr. Morison, lawyer for three hapū (AJHR, 1898, GA): “Ngatiraukawa remained in occupation of land south of Hokio Stream. They were principally Whatanui's people, but Te Puke was there. Muaupoko raided Ngatiraukawa, and burnt their houses... In 1873, for about three months, the Muaupoko and Ngatiraukawa were under arms. Both built pās; the Ngatiraukawa pā was south of Hokio. The Ngatiraukawa of Otaki came up to support descendants of Whatanui. Muaupoko burnt Ngāti Raukawa whare at Otawhaowhao and Kohuturoa (south of lake Horowhenua). Early in 1874 Sir Donald McLean came up to Otaki to endeavour to settle the dispute.”
Donald McLean negotiated an agreement, on 9th February 1874, in relation to land “between lake Papaitonga and the sea”, promising reserves to the four Ngāti Raukawa hapu. They were told that Kemp had agreed to give them 1,300 acres. “The promise of reserves induced us to sign it.” – Te Aohau Nicholson. The individuals who signed at that time, whose rights there were clearly recognized, were Matene Te Whiwhi, Karaipa Te Puke, Whatene Tiwaewae, Nerehana te Paea, Rakera Kipihana, Te Aohau Nikitini, Ngawiki Tuainuku, Kipihana te Kauatoa, Tamihana Te Rauparaha and Rakapa Toperoa – all belonging to the four Ngāti Raukawa hapū noted above. While £1,050 was promised to be paid these tupuna, they were also given promises that would be able to continue to occupy that land – their pā, kainga, cultivations, lagoons, and waterways.
Morison: “the reserves were intended for the occupation and maintenance of the four hapus, not merely nominal reserves, but of substantial nature, for the benefit of these people.” He requested that all the land between lake Papaitonga and the sea, from the Mahoenui boundary in the north, to the Waiwiri stream in the south, be reserved for the Ngāti Raukawa hapū. The people who occupied north and south of the Waiwiri stream and lake were all closely related Ngāti Raukawa people at that time. Neville Te Aohau Nicholson:
64 Te Puke died in 1886. 65 Ngahue, AJHR 1898 G-2A; Te Hekenga, early days in Horowhenua. Being the Reminiscences of Mr Rod McDonald, compiled and written by E.O’Donnell, Bennett & Co, PN. 1929, 1979. P22
30
20.3.18
“Muhunoa to Waiwiri was all one land formerly. After Horowhenua was heard it was divided.” Also Heeni Te Rei (AJHR, 1898, G, 2A): “The land lying south of the Horowhenua boundary belonged to Ahukaramu. I am one of the owners of it now. It was originally all one land until Kemp's boundary cut it in two... I lived permanently at Waiwiri, at the Ngatihikitanga kaingas. Outside of this block—south of it. I only went to Rakauhamama as a visitor. Rauparaha used to visit Te Rangihaeata. He never lived on this block. Rangihaeata lived at Waiwiri, the part where I lived. Matene te Whiwhi lived at Waiwiri, south of southern boundary of Horowhenua. It was all one land in those days. My relatives, Topeora and others, lived at Mahoenui.”
Hura Ngahue described three kainga (AJHR, 1898, G, 2A): “Rakauhamama was a fishing kainga. Whakamate was another kainga on the north side of Waiwiri Stream, some distance north of lake. Our elders lived there and caught eels and cultivated. I know Waiwiri kainga. It is on north side of Kemp's boundary. I think Heni te Rei was mistaken if she said it was south of Kemp's boundary.”
Tuna were a principal food source during our occupation of this land. The names of five pā tuna (eel weirs) were given to Adkin by Hinga Waretini (Mrs Kuiti) - they were Te Karaka, Te Kahika or Te Kahikatea, Whakamate, Te Rere and Te Karamu. Adkin (p24) provides details of their construction, with two converging lines of stakes (rauiri) interlaced with manuka, and a bed of fern and bark to prevent scour underneath. Hura Ngahue, a Ngāti Maihi chief who lived with Te Puke at Waiwiri, (and whose father had been part of the Ngatiraukawa conquest of this country) gave evidence to the Native Appellate Court in 1896, and named nine pā tuna on the Waiwiri stream. The four extra ones were: Te Mapau, Te Karetu, Whakamaungaariki and Te Uku. “I can give names of eel-pas between the boundaries: Te Karaka, an eel-pā on the Waiwiri Stream, near Papaitonga; Te Kahika, another eel-pa further down the stream; Te Mapau, an eel-pa ; Te Whakamate, an eel-pa; Te Rere, an eel-pa ; Te Karetu, an eel-pa; Whakamaungaariki, an eel-pa ; Te Uku, an eel-pa; Te Karamu, an eel-pa. Latter is near the sea. They are all on Waiwiri Stream. The people I have mentioned made use of these eel-pas. Eels caught in the pas were sent to Matene te Whiwhi. I never saw Muaupoko catching eels at these pas.” He also had knowledge about ownership of the pā tuna: ‘Te Karamu; every one worked at it... I heard that Te Uku belonged to Aperahama (Te Ruru)....Whakamate belonged to Aperahama. I know this because he has left it to his descendants.”66 Other sources of kai from the stream were whitebait and water-cress.
As a result of the 1873 court decision awarding the land to Muaupoko, many hapū members no longer felt safe living north of the Waiwiri and decided to move south of the stream, even though they disagreed with the decision. Hura Ngahue: ”The kaingas at Waiwiri before
66 AJHR 1898 G-2A
31
20.3.18
1874 were north of the line, but when we heard that the land had been awarded to Kemp we shifted to the south of it.”
After numerous petitions (eg by Te Puke, Kipa te Whatanui, Watene Tiwaewae, Waretini Tuainuku, Heeni Te Rei, Te Aohou Nicholson) to the Government and Kemp over a 23-year period, and long, costly Native Appellate Court hearings (1896-7), reserves totalling 210 acres on both sides of the Waiwiri stream were eventually allocated in 1898 to the four Ngāti Raukawa hapū (see Appendix B, maps 7 & 8) – Ngāti Hikitanga received 75 acres (nearest the coast) with five owners named; Ngāti Kahoro received 12 acres (3 owners), Ngāti Parekohatu received 60 acres (15 owners), and Ngāti Pareraukawa, furthest east, received 63 acres (seven owners). Ngāti Hikitanga and Ngāti Kahoro got an extra seven acres to compensate them for sand drifts. The distance north of the stream was 14 chains. The court agreed that the area of land south of the Mahoenui boundary had never been part of Horowhenua and had been wrongfully taken, but awarded only a small portion of over the thousands of acres taken here.
When the small blocks were subdivided among the agreed lists of owners, the Ngāti Hikitanga owners received the following allocations: Matenga Moroati (20 acres), Perawiti Te Puke and Hautawaho Perawiti (20 acres jointly), and Rangiwhiua Te Puke (20 acres). The remaining 15 acres went to Hura Te Ngahue, who may not have belonged to Ngāti Hikitanga, but who was included among the claimants because he had always lived with Te Puke. He was given an allocation in recognition of the £10 he had provided for legal expenses. Twenty acres of the Ngatiparekohatu allocation went to Heni Te Rei, Matene’s daughter, and to the eight children of Matene’s other children: Wirihana and Ruiha. The balance was distributed in lots of eight acres to Raiha Puaha; Hakaraia and Inia Tuatete; Mohi Te Rauparaha; Erenora Tungia; and Wi Neera. The Ngatipareraukawa section was divided into a block of 30 acres for Waretini, an eight-acre block for Te Whatanui’s daughter Rangingangana (adopted by Hitau), and a number of blocks of either six or seven acres for each of Kairaraina’s five children. There were only three Ngatikahoro claimants: Hunia Arona, Te Rei Paehua, and Ropata Ranapieri, and they shared equally in the 12 acres set aside for Ngatikahoro.67
Of the 210 acres awarded, north of the Waiwiri, it appears that only 16 ha remains in Ngāti Kikopiri hands today. A block named Horowhenua X1A 1A, sec 2 is owned and managed by the Perawiti trust (Ngāti Hikitanga, Ngāti Kikopiri – see Appendix B, map 13). It has 59 owners. Blocks further east in Horowhenua XI are owned and managed by Muaupoko Lands
67 District 12 report, p296; Proceedings and Evidence in Native Appellate Court’, AJHR, 1898, G-2A, p 10; Otaki Native Land Court MB 35, 19 September 1898, p 369; Map of Subdivision of Block 11’, MA series 75/24, NA Wellington
32
20.3.18
Trust, and the Hokio A block of 354 ha, on the coast within the Horowhenua block, is also owned by Muaupoko.
Ngati Kikopiri continued advocating for its claim to the lake and surrounding land in the 1890s, when the Government called for submissions on creation of the Papaitonga Scenic Reserve. We continued to do so in the 1920s, with a submission from Hoani Kuiti to Parliament about accessto the lake for customary fishing, and reiterated this claim in the 1980s when the DOC purchase of the lake occurred.68 Our rights have been continuously exercised and claimed to the current day.
In conclusion, all the land north of the Waiwiri lake and stream to the Mahoenui boundary (see Appendix B, maps 4 & 5) was occupied by the four hapū (Ngāti Pareraukawa, Ngāti Hikitanga, Ngāti Parekohatu, Ngāti Kahoro) of Ngāti Raukawa, from the 1820s to 1870s. This was the case in 1840 when promises about protection of taonga (the full, exclusive, and undisturbed possession of their lands and estates, forests, fisheries etc) were made to our tupuna who signed the Treaty of Waitangi. There were kainga near the Waiwiri stream mouth, at Rakauhamama, and at Mahoenui, with cultivations nearby. Otawhaowhao was also named as a place of cultivation. These same hapū, and others of Ngāti Kikopiri and Ngāti Huia, also lived south of the stream and lake on land known as Waiwiri and Muhunoa, with the Ohau river as a southern boundary. Burials of our tupuna occurred both north and south of the Waiwiri lake and stream, and at least two urupa are named on map Waiwiri_ML364 (Appendix B, maps 1, 3) - both located just south of the stream, near its mouth. Our rights to the lake, stream and surrounding whenua have been maintained since first occupation in the 1820s, and continue today.
11. Loss of land at Muhunoa & Waiwiri by coercion & individualisation
Crown policies aimed at controlling and coercing Māori into land-sales began with the Crown pre-emption clause in the Treaty of Waitangi in 1840, and were reiterated in the Constitution Act 1852.69 Many younger Ngāti Raukawa chiefs were Christianised by the
68 Park 1995, p180-194; National Archives ref - MA1 1231, C457844, 1920/76.
69 Boast 2017 33
20.3.18
1850s, and this influenced their attitude to Europeans, and land settlement. Te Whatanui’s decision to protect Muaupoko, “in subjection” under the dominant Ngāti Raukawa, was used later in the land courts as evidence of continuous occupation in the rohe. Muaupoko occupation of the land north of the Waiwiri, however, was discontinued for several decades after the conquest by Ngāti Toa, Ngāti Huia and Ngāti Tama in the mid 1820s. From that time Muaupoko were confined to a small reserve block (see Appendix B, map 9, Adkin Fig118), determined by Te Whatanui and Taueki, and strictly maintained by Ngāti Huia. Their attempts to expand their territory northwards in the 1850s had been resisted.
Muaupoko began disputing the southern boundary of their land in 1869, after the death of Whatanui Tutaki, the last surviving son of Te Whatanui. Muaupoko did not agree that the descendants of Te Whatanui’s sister Hitau (Kararaina Nicholson and Tauteka) should get lease money from Hector McDonald. Ngāti Apa (eg Kawana Hunia) was also involved. Hunia and Muaupoko began burning Ngāti Raukawa houses north of the Waiwiri in 1870. An attempt to reach agreement, in a runanga meeting between the two iwi arbitrated by Wi Pomare (a descendant of Te Whatanui) in June 1870, was not successful. Kemp and Hunia were told to leave Horowhenua by Crown agent Donald McLean. The Ngāti Raukawa population had been reduced by illness by this time, and their older fighting men had died. The possession of firearms by Muaupoko and Ngāti Apa had also changed the balance of power.70
Because Ngāti Apa were seen to favour land sales, and Ngāti Raukawa did not, and were seen to retain links to the Kingitanga movement in the Waikato, the Government failed to fully support Ngāti Raukawa in retaining their long-occupied territory.71 In the Native Land Court hearings into the Manawatu-to-Kukutauaki block in 1872-3, the Court awarded Kukutauaki to Ngāti Raukawa, but excluded “a portion of the block, the boundaries of which are not yet defined, situated at Horowhenua claimed by the Muaupoko tribe.” (Otaki Minute Book 1, pp176-178). While Ngāti Raukawa had asserted its rights by conquest, a customary way of obtaining land as of 1840, the court failed to recognize that conquest had occurred. Our assertion is that only that land continuously occupied by Muaupoko should have been granted to them, which included the northern half of Lake Horowhenua. The court suggested that the southern boundary of the land, within which Muaupoko claims could be heard, was the Waiwiri stream. In doing so, they allowed Muaupoko claims to predominate over those of Ngāti Raukawa, disrupting the occupation patterns which had been in place for decades.
70 Daily Southern Cross, vol xxvii, 31 July 1871, p5 71 Boast 2017 pp376-380 34
20.3.18
Te Whatanui lived at Raumatangi west of lake Horowhenua at the time, and Muaupoko lived under his protection in their own pā nearby, “as slaves”, cultivating food for Te Whatanui. No money was given to Muaupoko for leasing land (Tamihana Te Rauparaha, Otaki MB 2, 1873, p26-7). “Roera Hukiki took the money south of the Waiwiri, Whatanui Tutaki received the money between Waiwiri and Tauateruru.” But Kemp and his men were armed and bristling. Kipa Te Whatanui and Te Aohou Neville Nicholson recounted how Kemp was threatening to spill blood, and that they had heard that Kemp had brought 500 men with guns from Whanganui to the district, intimidating both the court and the Government. In any case, Judge Rogan allowed Kemp to set the boundary at the Waiwiri stream. Te Whatanui was granted 100 acres at Raumatangi, which the court described as “a gift from Muaupoko”. Thus it reversed the customary occupation by Ngāti Raukawa which had predominated over the last four decades, and gave nearly all of the 52,000 acre Horowhenua block to Muaupoko (Keepa and 143 others).
The process of surveying land, with a limited number of owners for each block, facilitated the sale of land to European settlers. Pressure was applied to our rangatira (eg at the Kohimarama conference 1860) to subdivide and sell land, or risk confiscation for “rebellion”. Land Purchase Commissioner W. N.Searancke began discussing the purchase of land at Muhunoa in the late 1850s, and when that sale stalled, the next Land Purchase Commissioner, Isaac Featherston, began applying pressure. The Land Settlements Act 1863 authorized the taking of land from Māori described as “rebels” eg who opposed land sales. Local chiefs Te Ahukaramu and Te Puke agreed to sale of the Muhunoa block, including Lake Waiwiri in 1864. Five hundred acres and Orotokare lagoon were to be reserved for the hapū. But other Otaki chiefs with rights at Muhunoa, including Hema te Ao, objected and the sale did not get finalized. Hema te Ao was allocated land, and subdivision of the Muhunoa block eventually occurred in the 1870s. Land was retained at Orotokare and Muhunoa kainga/Kawea pā, between Muhunoa West Rd and the lake. Most of lake Waiwiri was lost to Ngāti Kikopiri (and related hapū) when it was included in the Horowhenua 14 block allocated by the Native Land Court to Muaupoko in 1873, and Buller was able to purchase 11 acres around the lake and lease the remaining 1,200 acres east of it from his good friend Major Kemp. Nearly all the lake was included in Buller’s purchase at this time.72 Kemp’s right to sell as an individual, instead of a trustee for Muaupoko, was doubtful, as he himself later admitted. Buller also used heavy persuasion to buy 60 acres of the Waiwiri East block beside the lake from Ngāti Kikopiri (Tuainuku and Ngāti Hikitanga). The Government showed it had no qualms about buying land from willing individuals, and ignoring the rights of other owners, when it bought the State Farm land north of lake Waiwiri from Hunia for
72 Royal 1992, p43 35
20.3.18
£2,000. The land formerly occupied by our hapū north of the Waiwiri stream was included in the Horowhenua subdivision no 11, in Kemp’s name.
The Waiwiri block (820 acres, see Appendix B, maps 4-5), which was south of the Waiwiri stream, extended from the coast to an area south-east of lake Waiwiri. On 17 April 1873, title to the Waiwiri block was awarded to ten owners - Karaipi Te Puke, Rangiuira Te Keho, Nerehana Te Paea, Tame Te Riu, Rangiwhina Te Paea, Waretini Tuainuku, Arama Karaka, Hipora Kumeroa, Hura Ngahue & Te Pera Witi. (Otaki MB 2, pp.79, p399.) These names are Ngāti Hikitanga, Ngāti Pareraukawa, and Ngāti Kikopiri tupuna. Subdivision into Waiwiri West (six owners) and Waiwiri East (12 owners) occurred in 1887, and Waiwiri West was bought soon afterwards by John Kebbell. This block included the lagoons Ohine and Waitaha, burial sites and kainga (houses and cultivations). By that time, Kebbell owned over 1,250 acres including two blocks further south towards the Ohau ie Kaingapipi and Muhunoa 3B. Kaingapipi, south of Waiwiri West, was 170 acres and its name indicates a reliance on shellfish or kaimoana. This land block was held in the names of Ngāti Kikopiri (descendants of Hape & Ngāti Hikitanga) but was determined by a Land Court investigation in 1894 to have been sold to Kebbell in July 1873. So he was awarded the whole block in 1894. By 1903, Kebbell and Walter Buller owned just over 655 acres of the original 820 acre Waiwiri block, leaving just over 163 acres (19.9%) in hapū ownership.73 Hammond Murray, who married Henare Roera’s grand-daughter Te Miringa or Milly, began leasing Waiwiri East 1A in 1952, and the family continues to do so. Donald was their son, and farmed there, and today his son Nathan also runs a dairy farm on this land.
Following European purchase of land throughout the Waiwiri lake catchment and along the stream, the felling of trees and the planting of pastoral grasses occurred. 74 Farming practices, such as earthworks for building and track construction and cultivation, are a cause of sedimentation and silt-build up in the lake and stream. Tree cover holds the soil better than grass. Vegetation clearance, land disturbance and cultivation in hill country or close to water bodies have a high risk of causing discharges of sedimentation into the water, affecting water quality and eco-systems. 75 “Despite the economic, cultural, social and environmental importance of rivers and lakes, many of the rivers and lakes in the Region have been highly modified over the years,” says the One Plan. In 1950 the Manawatu
73 Block Research narratives, Vol 1, Part 1 – Summary Analysis. 1.6.2017. Walghan Partners, Wellington. CFRT 2881, PO ki Manawatu inquiry district research programme, p204; Block Research Narratives, vol III, part II, block data Ngakaroro to Wi. Draft 1.6.17. p420
74 MTM 2012, p8.
75 One Plan, Chap 4, 4.2
36
20.3.18
Catchment Board “upgraded” the Waiwiri stream channel to a point 500m from the lake “to assist the drainage of the Reparoa swamp”, according to the Papaitonga Scenic Reserve Management Plan produced by the Department of Lands and Survey in 1986. Works to control flooding have included straightening of tributaries and construction of new drains, to facilitate commercial activities. Consent for excessive water-take has affected water-flow. “This modification has contributed to the economic growth and wellbeing of the Region, but it has also negatively altered the character and ecology of most rivers and lakes in the Region, impacting on cultural values attributed to them and leading to the loss or fragmentation of indigenous plant and animal populations,” admits Horizons One Plan.76
In conclusion, the three affected hapū at Waiwiri and Muhunoa have a sense of grievance about how our lands and waterways have been lost to Europeans and commercial purposes, through a process of colonisation and assimilation over the last 177 years since the signing of the Treaty of Waitangi. Promises made in the Treaty, and in particular Te Tiriti (the Māori version of the treaty), were not honoured. Our ability to sustain ourselves, our mana and our rangatiratanga has been undermined. Local and regional governments have responsibilities towards restoration, and should aim not to cause further damage.
12. Access issues – from past to present
When our hapū occupied the Muhunoa and Waiwiri area from the 1820s to 1870s, Lake Waiwiri and its stream to the coast were our “pataka kai”, our places to get tuna, kākahi and other sources of food. They were easy to access, and while walking down the stream to the coast and back was a significant hike, it was done in 3-4 hours. Sources of kai were plentiful along the way and at the coast. Our customary rights there have continued to be exercised, but by fewer and fewer people.
Rob Kuiti, who spent several childhood years in the 1950s living with his grandmother at Muhunoa kainga: “We used to, as kids, walk to the coast for tohemanga, pipi - down the road and across the dunes. At times as kids we’d walk along the Waiwiri, spearing eels with matarau, and then go and get some pipi and toheroa, come back. Bring them back for a feed. (How long would it take you?) A good part of the morning. You’d get the likes of Uncle Charlie and Uncle Johnny or the families around the lake to tell you when the tides were
76 One Plan, Chap 5.
37
20.3.18
right, when to go. And how long it was going to take you, because they knew, they’d expect you back at a certain time. You’d drift in at different times, some slower.”
Rob Kuiti: “I personally still have access to the lake. I don’t know what restrictions have been put. I go down whether they tell me I can’t or not. Its a place I’ve always been to get eels. Not the lake now, I don’t go to the lake any more. You can’t walk out into the lake any more (its too polluted). Its just a mess.”
Herewini Roera– “Some years ago, in the mid 90s, I used to fish in lake Papaitonga. There’s two trenches – one at the south side, one on the north side. For Kikopiri marae and this marae (Ngatokowaru) and sometimes the wānanga too, I used to take eels, for those places. Just before the run I used to go out on the lake. They used to congregate in tens and 20s, just bask in the sun, wait to take off down the creek in mid summer....I used to go through Preston’s.”
There have been difficulties for hapū in accessing the lake and stream, historically and to the current time. In 1920 and 1921 Hoani Kuiti petitioned the Government complaining that “us Māori have been blocked from going over the land which adjoins the smaller lake (Papaitonga) when we wish to do so to get eels and kākahi (freshwater shellfish). This is an appeal to you and your Government to find a solution”. Hoani said that a road to the lake had been laid off by the Government, but lessees of the lake had closed the road and prevented the hapū from using it. The response was that he could apply for a “short-cut” road if he wanted to, but he would have to prove it was in the interests of the general public.77 This was a failure of the Crown to recognize the customary rights of hapū, as guaranteed under the Treaty of Waitangi. See map Appendix F, for “paper road” right of way to lake which should be restored for hapū access (K.Kuiti 19.11.17; T.Tangatatai, 14.1.17).
Access to the upper and lower Waiwiri stream areas has also become difficult since the Europeanisation of land-ownership in the 1870s, and for many hapū membersthere are barriers to our use and enjoyment. Nathan Murray farms the upper Waiwiri, and while he is a hapū member (a whangai of Don Murray, of Ngāti Kikopiri), and one of many Ngāti Kikopiri owners of the Waiwiri East block land he farms, (the long-term lessee), he is primarily a farmer. He is one of the farmers along the stream whose practices need to be considered and reviewed, towards greater protection of the Waiwiri lake and stream (fencing and riparian planting).78 For most of our hapū members, our perception has been that permission from Nathan Murray is needed to access the western lake and upper Waiwiri.
77 National Archives – MA1 1231, C457844, 1920/76. 78 MTM 2012, p40 38
20.3.18
This can be a barrier at times, and more information is needed about our customary rights to lake and stream.
Access to the Waiwiri stream mouth is possible for the intrepid who can either walk or drive several kilometres from Hokio Beach, or from Kuku beach coastal access points. Te Ara a Muhunoa, the walkway from the west end of Muhunoa West Rd to the coast, may improve access to the Waiwiri when it opens. But Herewini Roera talked (9.12.17) of a “paper road” access from Muhunoa West Rd and this warrants further investigation. The New Zealand Topographical map79 (see Appendix A, map 6) shows a track from a farm road to the right near the end of Muhunoa West Rd, which heads (past Ryan’s farm) to the stream, and then along its southern bank to the mouth. Historically (WNC-DP_6120_1_1, 1920) this road/track appears to have been a drain and boundary. The same 1920 map shows a right of way (50 links wide) heading north from a point named “Te Poa” near a bend in Muhunoa West Rd, which appears related to an “old native track” which crossed Waiwiri stream and veered east towards Raumatangi. This right of way would surely have provided access to the right-of-way (also show, 20 links wide) running alongside the Waiwiri stream, on its southern bank ie along the southern boundary of the land allocated as reserves for the four hapū of Ngāti Raukawa.
Access needs to be made easier for our hapū to better engage with, monitor (and use if possible) our tribal resources. The rights of way allocated to our hapū to Waiwiri lake and stream in former times should be restored. We note that the HDC’s Open Space Strategy of 2012 describes restoration of Waiwiri lake & stream to the coast, as well as increased access. We are requesting improved hapū access, and not wider public access at this time. 13. Wāhi tapu, wāhi whakahirahira - places at Waiwiri/Muhunoa significant to Ngāti Kikopiri, Ngāti Pareraukawa, & Ngāti Hikitanga
See Appendix B for historic maps.
13.1 Map Waiwiri_ML364 Sheet 1. Native Land Court surveys, Ohau River. Climie & Thompson 1879. (Appendix B, 1 & 2)
a. Two whare just south of Waiwiri stream mouth, with cultivations to the east. Very significant.
b. Whare to north-east of Ohine lagoon – very significant.
79 www.nztopomaps.com 39
20.3.18
c. Ohine lagoon, with surrounding wetland – very significant.
d. Track from Waitaha lagoon to Ohine lagoon – very significant.
e. Whare just south of Lake Waiwiri – very significant. This map shows that most of the lake was included in the Horowhenua block wrongfully given to Kemp & Muaupoko in the Native Land Court 1873.
f. Swamps west of lake Waiwiri/Papaitonga (Reparoa and Tutoa) – very significant.
g. Swamp named Te Mapau which extends from south of stream to north in middle reaches.
h. Note that the survey point north of the Waiwiri stream may equate with the current position of the “Pot”.
i. Kaingapipi block, 170 acres – in the name of Ngāti Kikopiri tupuna Karaipa Piripi – very significant
13.2 Waiwiri West ML884, Plan of Waiwiri West, Surveyor Frank Bennett, 1887. Shows two quarter acre urupa, and also a 5-acre Native Reserve just south of the stream. Very significant. (Appendix B, 3)
13.3 Horowhenua_ML4235 Sheet 6, cropped. Date unknown. (Appendix B, 4)
a. Shows the Mahoenui boundary (dotted line south of Rakauhamama) – agreed by Te Whatanui and Te Rangihaeata – four hapū to the south were Ngāti Hikitanga, Ngāti Pareraukawa, Ngāti Parekohatu & Ngāti Kahoro. Very significant.
b. Position of Mahoenui kainga, north of lake Waiwiri. Occupied by Ngāti Hikitanga and other Ngāti Raukawa people – very significant
c. Papaitonga (lake - roto) and Papawhārangi (island) – very significant, wāhi tapu
d. Muhunoa_3_SO10287 (part only). Further subdivision. (Appendix B, 5)
e. Waiwiri West block, 265 acres, in name of Wiremu Hura Te Keho; and Waiwiri East block, including southern portions of Lake Waiwiri, in name of Waretini Tuainuku (555 acres)
f. Kaingapipi block, 170 acres, in name of Hape te Horohau (son of Hape).
g. Muhunoa no 3B, owned by John Kebbell
40
20.3.18
h. Muhunoa no 3A, no 1D, includes Orotokare lagoon, owned by Henare Roera and others. Blocks on south Orotokare owned by Te Kerehi Roera, Kipa Roera and Kiniwe Roera (50 acres each). Note also the “eel pa” in this lagoon – very significant
13.4 Map of Ngāti Kikopiri rohe, including north and south of Waiwiri, and east to Tararua range, as at 1873, prior to Native Land Court decision favouring Muaupoko. Map developed as part of Te Hono research programme, 2017. (Appendix B, 6)
13.5 Horowhenua_11_ML1654 (sheet 1), partly damaged, 1900? (Appendix B, 7)
a. Shows the extent of the former Tutoa swamp, east of where the Pot is currently positioned – very significant
b. The land reserved for the four Ngāti Raukawa hapū with the Waiwiri stream running through the middle of it – very significant
c. A wide area of swamp both north and south of the Waiwiri stream in its middle reaches - significant
d. Plan of Subdivisions of Horowhenua 11A – parts of 1A no 1, 1B, 1C, 1D etc. Also Horowhenua 11B 41 south, Farquhar 1920. WNC-DP-6120_1_1. (Appendix B, 8 & 9)
e. Big swamps west of lake Waiwiri were Reparoa and Tutoa – very significant.
f. Shows subdivisions of land allocated to the four hapū (Ngāti Hikitanga, Ngāti Pareraukawa, Ngāti Parekohatu, Ngāti Kahoro) north south of stream (Horowhenua 11a 1a no 1, 11A 1B, 11A 1C, 11A 1D). Continues east of the wire fence running north-south to Waitaha lagoon.
g. Includes right of way, 25 links wide, south of Waiwiri stream, almost to stream mouth, along southern boundary of the land blocks reserved for four hapū of Ngāti Raukawa. Possibly accessed by the north-south right-of-way noted in g) below. Very significant.
h. Lagoons Ohine & Waitaha – still large size. Ohine lagoon has an outlet to the Waiwiri stream. Two small lagoons to south-west of Waitaha (one named Ngakawa). Very significant.
i. Lake Orotokare (drained). Large block to east of this lake marked “pastoral.” Very significant.
j. “Te Poa” marked, near or at the site where he was killed, formerly known as “Te Wī” – very significant to Ngāti Raukawa and Ngāti Toa
41
20.3.18
k. Right of way (50 links wide) from Muhunoa West Rd, Te Poa, north to Waiwiri stream. (Note that this right of way is in the vicinity of an “old native track” shown on Adkin map VI. Very significant.
l. Tirotiro-whetu (a place to study the stars) – almost due west of end of Muhunoa West Rd. Formerly occupied by Ngāti Tukorehe and significant to both Tukorehe & Ngāti Kikopiri.
m. A drain or boundary survey line, from near the western end of Muhunoa West Rd, running north to Waiwiri stream. (This appears to fit with the current road to Ryan’s farm, and a “paper road” access to the stream recalled by Herewini Roera 9.12.17) Significant.
13.6 Adkin (1948) map VI – (Appendix B, 11)
a. Lake Waiwiri/Papaitonga with two main islands – very significant for food gathering, historic significance in relation to battles and deaths which occurred here – wāhi tapu.
b. Inlets from the east include Mangapiko – significant water sources for lake and sources of kai for our hapū.
c. Mahoenui kainga, north-west of lake Waiwiri/Papaitonga. To west of Arawhata Rd – very significant occupation site for Ngāti Hikitanga and others of Ngāti Raukawa (eg Te Rangihaeata, Topeora).
d. Extent of Reparoa swamp and Tutoa lagoon & swamp – very significant as sources of kai, harakeke (flax) and other resources
e. Urupa/burial grounds on hills to west and north of Kikopiri meeting house (Tukere- whenua, Morunga) – very significant historic and current burial sites
f. Kauwae pango, south of Kikopiri meeting house – very significant (Te Rauparaha’s children found dismembered here)
g. Waimarama stream – very significant (for eels, whitebait, for storage of eels, koura)
h. Kawea pā, Kawari (site), Muhunoa kainga– very significant site occupied by Te Ahukaramu
i. Lagoons – Orotokare, Waitaha, Ohine - very significant fishing lagoons of our tupuna
j. Kaingapipi area – significant site for gathering and preserving shellfish, eg for descendants of Hapekituarangi (of Ngāti Kikopiri)
42
20.3.18
k. Taumatawhanui hill – significant vantage point. Also described as a place of star wānanga (H.Roera, 9.12.17).
l. Te Wī kainga – very significant to Ngāti Raukawa and Ngāti Toa (Te Rauparaha was attacked here, his children and relations killed)
13.7 Park (1995), map of lake Waiwiri & vicinity, from K.Jones (Appendix B, 12).
a. Extent of bush and swampland around lake – significant for resource gathering, wāhi whairawa eg kiekie.
b. Tu-mai-te-uru pā, Te Reinga kainga, & Kopuru kainga on lake edge – all three were listed by Royal 1992 as Ngāti Kikopiri kainga - significant. Tu-mai-te-uru was known as a canoe-landing place.
c. Matapounamu kainga, south-west of lake, occupied by Kuiti whānau. Significant.
d. Location of Hiweranui burial ground – very significant.
e. Swamp names to north-west of lake – Marokura & Reparoa
13.8 Map, Māori Land Online, showing land blocks north of Waiwiri stream. (Appendix B, 13)
a. Horowhenua X1A 1A, sec 2 is owned and managed by the Perawiti whanau trust.
b. Other blocks – now owned by Muaupoko (various entities)
Urupā (burial sites), past and current, and places associated with battles and loss of life, are particularly significant wāhi tapu. Lake Waiwiri has particular significance as a place of conflict where many people died and is a wāhi tapu, though we also fish there.80 Former kainga, pā, eel wiers and cultivations are also significant wāhi tupuna and wāhi whakahirahira. Swamps, lagoons, and streams are all important wāhi whairawa, significant for gathering kai and other resources. Tributaries contribute to the health of lake and streams. There were seasonal kainga along the coast where we ate shellfish in the summer – several pipi middens have been seen by interviewees. Further discussion needs to occur about inclusion of sites significant to the hapū in the Horowhenua District Council’s Historic Heritage list (Schedule 2, District Plan). All these sites of significance have been negatively impacted on by the deterioration of Waiwiri lake and stream, and surrounding environs, including the coast. The Pot, through seepage and groundwater
80 Proposed application for wāhi tapu registration, Historic Places Trust, Ngāti Toa, M.Rei. 1986?
43
20.3.18
pollution, is a significant contributor to the decline of our tribal and cultural rohe, the eco- system on which our mana and identity are based.
14. Cultural Health Index survey of Waiwiri stream – 6th Dec, 2017
While ideally our hapū will develop its own Cultural Health assessment tool in future, with the advice of our own experts, the short time-frame for this research project necessitated the use of an existing model. A tool developed for the Ministry for the Environment by Gael Tipa and Lauren Teirney (2006) is entitled “A Cultural Health Index for Streams and Waterways: a tool for nationwide use”. It is based on a holistic, mountains to the sea (ki uta, ki tai) approach to looking at water resources. “Iwi need a means to evaluate the health of streams and rivers within their rohe that expresses and accommodates their values and beliefs. The Cultural Health Index (CHI) offers this,” states the report. It was initially developed on the Taieri and Kakaunui Rivers and improved and refined on the Hakatere (Ashburton) and Tukituki Rivers from Arowhenua Rūnanga and the Kahungunu team evaluations respectively. Three Ngāi Tahu rūnanga in the South Island and Ngāti Kahungunu in the North Island participated. “This generic CHI can be used confidently by any iwi at sites on streams of any size or river type. This is an index which allows iwi/hapū to assess the cultural and biological health of a stream or catchment of their choosing.”
On 2nd Dec, 2017, a group of Ngāti Kikopiri & Ngāti Hikitanga representatives were supported by HDC staff to access the Waiwiri stream through the roads developed for the Pot. Tene Tangatatai, Te Kenehi Teira, Tyrill Winiata and myself were able to closely observe sections of the Waiwiri stream, where drains near the Pot enter the stream (eg Tributary B, where the MTM found traces of human contaminant), and where the “main drain” enters the stream. We used the Cultural Health Index survey form (see Appendix C), to consider various aspects and give them a ranking from 1 (unhealthy) to 5 (healthy).
Survey data is provided in Appendix C, (and includes an interview with Rob Kuiti 18.1.18) but in general our assessment was that, while there were some tī kouka and harakeke near the stream at the first site, and other trees providing some shade at the second site, there are still long stretches of the stream, above and below the Pot, without adequate shade or protection from stock. HDC land adjacent to the stream appeared to be fenced, but HDC land east of the Pot is leased for grazing and it was evident that stock had access to drains
44
20.3.18
which flowed to the stream. There was also evidence of stock on HDC land west of the Pot, apparently without HDC consent.81 There is an urgent need for further planting along the stream, further fencing of stream and drains to prevent stock access, prevention of dairy farm run-off, and improved water quality. The stream was judged not fit for drinking, fishing or swimming and is in a seriously degraded state.
15. Mitigation Options Proposed by HDC’s Consultants - Lowe Enviromental Impact
The current Effluent Disposal System, as described by Lowe Environmental Impact, includes the following “nutrient and pathogenic mitigating practices”: the Pot storage pond sludge holding nutrients; irrigation of wastewater onto land allowing attenuation in the soil; riparian margins form buffers distances between irrigation and surface water; pine tree production absorbing nutrients throughout a deep soil profile; grass production absorbing nutrients; and sheep production eating grass and being transported from the site.
As the pine trees are currently being felled (Oct 2017 to March 2018), HDC infrastructure manager Gallo Saidy provided the following information (16.11.17) about mitigation during the re-plant period:
“During the removal and replanting of the trees at the site, tree uptake will not be able to be relied on to remove nitrogen. To minimise an increase in nitrogen losses from the irrigation area a range of processes will be relied on, including:
The absence of a forest canopy, combined with the dominant nitrogen form in the wastewater being ammoniacal nitrogen will enhance losses by volatilisation.
A thick bed of slash is expected to be left over the site (based on the timber quality and arrangements with the forestry contractor). The use of spray irrigation (and revised application regime) which results in wastewater landing as droplets (effective dispersion of irrigated volume) will mean that a portion of the applied wastewater will be intercepted by the slash cover, and will never reach the soil surface.
The slash provides a carbon source which will assist to immobilise a portion of the applied nitrogen. While some of the slash will be too coarse for this function, the finer particles and
81 T.Tangatatai, email 14.1.18.
45
20.3.18
the existing leaf litter, as well as tree stumps, will provide a sink for the nitrogen to reduce the leached mass.
The main actions proposed to further enhance mitigation are:
planting of manuka instead of pines on 10 ha; 100,000 seedlings will be planted as part of the Kanuka/Manuka and other native trees trial. A further 50,000 (or more) are likely to be planted in next couple of years. (G.Saidy email 16.11.17) See Appendix I.
extending the land on which the wastewater is sprayed, from 40ha to 60 ha.
riparian planting on the most western HDC land, including the margin of Waiwiri Stream
denitrification walls along the drain closest to the Pot pond;
and a wetland on the Tucker Block inter-dune area to intercept surface drains before they reach Waiwiri Stream. 82
16. Recommendation from our Three Hapū
Move the Pot elsewhere and close the landfill (as stated at Ngāti Kikopiri Maori Marae committee meeting, 19th Nov 2017; Tyrill Winiata 13.11.17; Huria Perawiti, 3.10.17, R.Selby email 15.1.17, Hui-a-Hapū at Kikopiri marae, 14.3.18).
It is not acceptable that human contaminants are entering the Waiwiri stream. He taonga te manga Waiwiri – the stream is a source of spiritual sustenance for us and a valued food basket. We want to be able to safely eat from, and feed others from, our mahinga kai.
The stream has suffered severe ecological damage in recent decades and the Horowhenua District Council waste-water disposal system – “the Pot” - has worsened the problem. Also adding to the pollution problem is the Hokio Beach landfill, which is over-loaded with waste from Horowhenua and Kapiti Coast District, as leachate from that site also ends up at the Pot.
The three affected hapū at Waiwiri and Muhunoa (Ngāti Kikopiri, Ngāti Pareraukawa & Ngāti Hikitanga) have a sense of grievance about how our lands and waterways have been alienated from us and degraded by European commercial practices which are not
82 Lowe Environmental Impact (2016)
46
20.3.18
environmentally sustainable, through a process of colonisation and political domination over the last 177 years since the signing of the Treaty of Waitangi. Promises made in the Treaty, and in particular Te Tiriti (the Māori version of the treaty), were not honoured. Our ability to sustain ourselves, our mana and our rangatiratanga has been undermined. Local and regional governments have responsibilities towards restoration of our lakes, streams, rivers and landscapes, and should not be causing further damage.
There are serious concerns about this waste-water disposal process and there must be a publicly notified hearing, to give more opportunity for hapū members, neighbours and landowners to voice concern and opposition.
47
20.3.18
Bibliography
Adkin, L. (1948) Horowhenua, its Maori place names & their topographic & historical background. Department of Internal Affairs, Wellington.
Allen, C; Sinner, J, Banks, J, Doehring, K (2012) “Waiwiri Stream: Sources of Poor Water Quality and Impact on the Coastal Environment”, Manaaki Taha Moana Report, No 9.
Anderson, R. & Pickens, K. (1996). Rangataua Whānui District 12, Wellington District: Port Nicholson, Hutt Valley, Porirua, Rangitikei, and Manawatu. Working Paper: First Release. Waitangi Tribunal. Rangahaua Whanui Service.
Ausseil,O, Death, F, Feck, A. (2016) Water Quality and Ecology of Waiwiri Stream 2013-2016, Aquanet Consulting Ltd.
Buller, W. (1893) The Story of Papaitonga, or A Page of Maori History, (quoting Waretini Tuainuku). Transactions and Proceedings of the NZ Institute, 1893. Vol xxvi. Government Print, Wellington.
Department of Lands and Survey (1986) Papaitonga Scenic Reserve Management Plan. National Archives reference below; and Coastal Restoration Trust website below.
Galbreath, R. (1989) Walter Buller, the Reluctant Conservationist. Government Print Books, Wellington.
Grant, C. (2018), Group Manager, Corporate & Governance, Horizons Regional Council. Letter in response to Official Information Request (00435) Heeni Collins. 18.2.18.
Hearn, T.J. (2015) One past, many histories: tribal land and politics in the 19th century. Commissioned by the Waitangi Tribunal for Porirua ki Manawatu Inquiry. Wai 2200.
HDC’s Adopted Open Space Strategy 2012 – The Strategy Applying Principles Locally – Part 2. www.horowhenua.govt.nz
Horowhenua Commission AJHR G-2 1898 Report and Evidence of the Horowhenua Commission. ATL. See also “AtoJs online”.
Long, M. (2018), Director, Planning Permissions and Plant. DOC response to OIA request 18- E-0046, Heeni Collins. 27.2.18.
Lowe Environmental Impact (2017) “Levin Wastewater Discharge, The Pot Discharge Description and Assessment of the Effects to Land” (LEI, 2017:D1,E1) Prepared for Horowhenua District Council Prepared by Lowe Environmental Impact, October. 48
20.3.18
Lowe Environmental Impact (2016) “Levin Wastewater Land Application Re-Consenting: Mitigation Options” (LEI, 2016:D1,C3) Prepared for Horowhenua District Council by Lowe Environmental Impact, May.
Marsden, Rev M. (1992) Kaitiakitanga, a Definitive Introduction to the Holistic World View of the Maori. www.marinenz.org.nz/documents
McQueen, S. (2017) Baseline Fish Survey of the Waiwiri Catchment, May-June. DOC 3095620.
Moore, P., Royal, C. Barnes, A (2012), Te Haerenga Whakamua, a Review of the District Plan Provisions for Māori, a Vision for the Future, for Kapiti Coast District Council, District Plan Review.
Moore, P., Royal, C. Barnes, A (2012) Kapiti Coast Water Supply Project, Te Atiawa ki Whakarongotai Cultural Impact Assessment, for Te Atiawa Iwi and the Water Working Group.
Moore, P., Royal, C. Barnes, A. (2013) Ohau River Oral History Project. Hapai Whenua, environmental Advocates Consultancy Ltd. For Ngā Hapū o Otaki.
O’Donnell, E. (1929, 1979) Te Hekenga, early days in Horowhenua. Being the reminiscences of Mr Rod McDonald. Bennett & Co Ltd, Palmerston North.
Park, Geoff (1995). Ngā Uruora: the Groves of Life, Ecology and History of a New Zealand landscape. Wellington: Victoria University Press.
Royal, C. (1991) Ngāti Kikopiri Environmental Management Report, a Report and Draft Environmental Management Plan for Ngāti Kikopiri ki Muhunoa. (signed 19.2.1992)
Royal, C. (1994), Kati Au i Konei. Wellington: Huia Publishers.
Royal, C. (2001) Ngāti Kikopiri Whakawhanaungatanga Hui Booklet. Copyright, Ngāti Kikopiri Marae Committee. (Draws on whakapapa books of Kipa Roera Te Ahukaramū, of which Charles Royal is the kaitiaki).
Royal, T.A; Kuiti, R.; Campbell, P.; Collins, H (2017) Ngāti Kikopiri Oral and Traditional History Project. A hapū oral history research project prepared for Te Hono ki Raukawa Trust and commissioned by the Crown Forestry Rental Trust. Ngāti Kikopiri Research Committee.
383 Muhunoa West Rd, archaeological assessment of proposed house site, prepared for P. & A. Parkin. Subsurface Ltd, Paekakariki, 2015.
49
20.3.18
Smith, H. (2016) Porirua ki Manawatu Inquiry, Inland Waterways Cultural Perspectives Technical Report. Te Rangitawhia Whakatupuranga Matauranga Ltd. Commissioned by CFRT.
Tangatatai, T. (2014) “Cost Benefit Analysis of Riparian planting options for fresh-water coastal systems in Horowhenua – ngā utu kia piki te mauri o ngā wai o Parawhenuamea.” A thesis in partial fulfilment of the requirements for the degree of Masters of Environmental Management, Massey University.
Tipa,G. & Tierney, L. (2006), “A Cultural Health Index for Streams and Waterways: a tool for nationwide use”. Ministry for the Environment.
Wright, Dr . (2013) On a pathway to extinction? An investigation into the status and management of the long-fin eel. Parliamentary Commissioner for the Environment.
Native Land Court Minute Books - National Archives, Wellington; Otaki Library, Otaki; Te Takere, Levin.
Otaki Minute Book no 1 – 1878-1881
Otaki Minute Book, no 2 – 1873
National Archives
Hoani Kuiti, letters to Parliament about access to Lake Papaitonga – MA1 1231, C457844, 1920/76.
Lake Papaitonga Scenic Reserve, 1959-1981 - AANS W5491 7613, Box 987, RES 7/3/43, C403641
Papaitonga Scenic Reserve Management Plan, 1980-1987 – AANS W5883 619 Box 80. Rec 13/102c, C494 041.
Websites https://www.horizons.govt.nz/ www.horowhenua.govt.nz www.ohausands.co.nz https://www.mfe.govt.nz/sites/default/files/cultural-health-index-for-streams-and- waterways-tech-report-apr06.pdf http://www.pce.parliament.nz/media/pdfs/Longfin-eels-Update-Report-web.pdf
50
20.3.18
http://www.doc.govt.nz/parks-and-recreation/places-to-go/manawatu- whanganui/places/papaitonga-scenic-reserve/ http://coastalrestorationtrust.org.nz/documents/papaitonga-scenic-reserve-management- plan/
51
20.3.18
Appendices
A. (i and ii) Recent Maps & Horizons Drainage scheme
B. Historic Maps
C. Cultural Health Index survey (i) & data (ii)
D. Photographs of stream as it is today
E. Interview excerpts – Ken Kuiti, Rob Kuiti, Charles Royal, Hirama Tamihana, Herewini Roera, Justin Tamihana, Tyrill Winiata, Rachel Selby, Rawiri Richmond
F. Historic request from Hoani Kuiti, 1920, for better access to Lake Papaitonga (National Archives)
G. Prof Whatarangi Winiata re Kawanatanga vs Tino Rangatiratanga
H. Letter from Huria Perawiti and family re pollution of Waiwiri, 13.10.17
52
Appendix A - Maps – Waiwiri – Recent
Catchment (s)
Figure 1. Papaitonga_West_8. Horizon’s “One Plan”, “Surface Water Management Zones and Sub- zones”, Schedule A, 2014
Figure 2. Location of Waiwiri Stream, ‘The Pot’, and Lake Waiwiri. (MTM report,no 9, 2012, p5). Note that the catchment shown here only includes the streams running into the Waiwiri stream, not those running into Rakauhamama (as does the map above).
Figure 3. Groundwater capture zone, prepared for Horizons, 2017.
Figure 4. Groundwater capture zone map, showing bores. (from Logan Brown, Horizons, 29.11.17)
Figure 5. Manaaki Taha Moana testing sites, MTM report 2012, p24. Human contaminants found at Tributary B.
Figure 6. NZ Topo maps.
" B E H Shannon A O C K
H I O
R
D " ± Levin KIO H HO OKI D RD BE O SAN ACH RD
" D R Manakau A U N I A P
D R
d D t 0 N L
7 A 1 S g 5
n 3 O D i I 8 K R
p O A p T H A a H
M W
l A 8
a R
i 3 A r
5 e 1
A 8
3 51 4 3 0 Z 0 N
/
d t L
8 3 S 5 S 2
A 7
L 0
JO W BL IN M R D S 2 1 0 2
0 15 © 5 D 3 t 8 8 R 8
h 3 5 B M 3 U g 1 i 3 LL R 5 r 1 ER A 1 F
y RD 8 0
p D 6 2 C o 1
C 5 3 y 8 r BU
e L 1 LE g 6 R 1 R a 5 83 D m
I 0 0
8 PAP
1 A ITO
5 N LAK GA
3 E RD
8 8 3 5 1 1 8 1 VI STA M R U D H W U E N ST O 0 2 R A 9 D 1 5 835200 West 5260 Old loop outlet 3 ! 83 S ! 8 I Parkins drop structure L O TaHamata ! L Parkins ! E ! 9 V E C ! E Burnells R B T C E 5 MU B 8 HU T J 3 N E 3 5 W OA 2 ES K 10 T RD 10 11 Catley ! 6 8 835 7 220 K 4 UKU 230 BE Haines pumpingHaines drain 835 12 ACH Haines drop structure ! no Asset no. Name dist RD ! ! Haines backflow Haines drop structure no.2 Haines pond outlet Haines larg!e p!ond!ing 1 835000 Takapu 2 Kid!!ds no 1b Kidds no 1aKidds no.1
8
2 835001 Takapu 0.25 3 D
5 R
0 S 3 835010 Manakau 2.2 3 R
0 E 4 835020 Adiens 1.45 I ! D L 5 835030 Kuku Outlet 1.5 Kidds no.2 O 13 S 8 3 6 835040 Kuku Main 1.9 5 0 3 3 0 7 835050 Kuku No 1 0.65 0 3 D 5 835280 R 8 835060 Kuku No 2 1.55 3 0 S 250 8 9 835 2 G 9 835070 Kuku No 3 0.35 835050 5 G 3 O 8 H 835 10 835080 Kuku No 4 0.3 KUK 31 U BEACH 0 11 835090 Kuku No 5 0.8 RD K 1 0 UKU B 8 EACH R 12 835100 Kuku No 6 0.6 3 7 D 5 0 13 835110 Kuku No 7 0.65 0 5 4 3 0 83 8 14 835120 Kuku No 8 0.25 50 60 15 835130 Waiwiri 4 835 2 08 KU 0 KU 16 835131 Waiwiri 0.8 E 83 83 AS 5 5 T 8 0 32 RD 17R 835140 Waiwiri A 2.05 3 3 90 0 RTHU 5 A 1 ST 8 0 18 835150 Waiwiri A1 W0.7 3 8 0 0 A 5 3 T IK BE A 1 5 S A W 1 19 835160 Waiwiri A2 0.8 2 CH A 10 H 0 RD A 20 835161 Waiwiri A2a 0.7 R A S 21 835162 Waiwiri A2b 0.3 22 835170 Waiwiri A3 0.2
4
23 835180 Lake Waitaha 3.05 5
6 7 Ã Ã 24 835181 Meads 0.5 83 Ã 5240 Dornes 25 835182 Bryant 0.55 ! 8 Takapu outlet 1 26 835190 Parkins 0.6 ! Campbells 27 835200 Burnells 1.5 ! 9 1 Adiens drainage W Adiens outlet ! HA KA 28 835210 West 1.45 ! Adiens overflow HO RO 29 835220 Catley 0.8 RD 8 3 30 835230 Haines 1.25 5 0 31 835240 Campbell 0.2 2 8 0 10 3
32 835250 Sweetman 0.9 5
0
0 D
33 835260 Muhunoa 0.3 0 R 2 S N 34 835270 Stewart 1.95 I T R 35 835280 Kuku Stream 2.5 NOTE1 1TO USERAS: Land Parcel boundaries W NO are indicative oM nly and do not necessarily A RTH 36 835290 Kuku Stream 4.5 IK A MAN W AKAU show a legal title 3 A B RD 37 835300 Kuku Stream 6.5 E A C H EXCLUSION OF LIABILITY ARISING FROM R 38 835310 Kuku Stream 7.5 D SUPPLY OF INFORMATION: Horizons Regional Council endeavours to provide 39 835320 Kuku Stream 8.5 useful and accurate information. Horizons 8 3 Regional Council shall not, however be liable 40 835330 Solders Drain 0.4 5 0 4 T whether in contract, tort, equity or otherwise, 1 I S
D 0 N for any loss or damage of any type (including R A O Legend U N U H consequential losses) arising directly or indirectly P P I O
A A from the inadequacy, inaccuracy or any other K R A T MO T T K KE deficiency in of the cause. HUse of information Drainage_channels_Ohau Man OH NA ER supplied is entirely at the riskM of the recipient and 5 E S A ! T shall be deemed to be acceptaNnce of this liability Floodgate Culvert Minor A T I exclusion. K S
N A A U ! O U Floodgate Structure R H P I T D T A A P M A O E 6 T R
I G H A State Highway LE P TI Prepared by Operations - Southern O S
E U SO T N
A Drawn by Paul Arcus N R D I River_Distances S August 2014 T Contains Crown Copyright Data
0 500 1,000 1,500 2,000 OHAU - MANAKAU SCHEME m Scheme Drains and floodgates Signed off ______/___/___ A3 1:30,000 Appendix B: Historic Maps showing Places of Significance to Ngāti Raukawa hapū including Ngāti Kikopiri, Ngāti Pareraukawa and Ngāti Hikitanga
1. Map Waiwiri_ML364 Sheet 1. Native Land Court surveys, Ohau River. Climie & Thompson 1879. (Part one)
2. Map Waiwiri_ML364 Sheet 1. Native Land Court surveys, Ohau River. Climie & Thompson 1879. (Part two)
3. Waiwiri West ML884, Plan of Waiwiri West, Surveyor Frank Bennett, 1887. (Part)
4. Horowhenua_ML4235 Sheet 6. Date?
5. `Muhunoa_3_SO10287, Sheet 2
6. Ngati Kikopiri rohe prior to 1873, Ngati Kikopiri Oral and Traditional report,2017
7. Horowhenua_11_ML1654 (sheet 1), partly damaged, 1900?
8. Plan of Subdivisions of Horowhenua 11A – parts of 1A no 1, 1B, 1C, 1D etc. Also Horowhenua 11B 41 south, Farquhar 1920. WNC-DP-6120_1_1. Part One.
9. Plan of Subdivisions of Horowhenua 11A – parts of 1A no 1, 1B, 1C, 1D etc. Also Horowhenua 11B 41 south, Farquhar 1920. WNC-DP-6120_1_1.
Part Two
. 10. Adkin, (1948), “Horowhenua”, Fig 118, p128 (part)
11. Adkin, (1948), “Horowhenua”, map VI
12. Park, G. (1995) Ngā Ururoa, The Groves of Life, Ecology & History in the New Zealand Landscape. Map, p163, Kevin Jones, Lake Papaitonga and its forest shore.
13. Māori owned land blocks north of Waiwiri stream – Maori Land Online. Horowhenua X1A 1A, sec 2 is owned by the Perawiti Whanau Trust.
3
6 1 0 9 8 7 6 5 ť 4 W R C 3 2 W h ( U a a v u t s R m s n N t e a s ( A e p p l e r e a e d D r n v s V R r r e c f d e t g o C g g o e u q r r c o v C o e f e g a C u m b n e e e A u s t n m e r e a c a a w e s h s o b T t d a h a r n ( e m u e a A o t - O t l t m y ) c s n H y r r c h o R p o o m k e e v v a e n S o n n a e n e a r c p c r a - r d m r s o h h g a e t b n c e b v d n o a m n a d n n h t e e d s t d n n e ) n a h d e n e k n & k o u x s i r s s n n f e s x o e + n &
d o 2 s e m n r ) a a e r C 1 a g 1 1 U l R v m 1 n 1 1 L s s e s 1 e 1 1 g e s e W A C s T a g r E a p g M 0 L U c n m f a a v m C B L t p s a n W R d e o n v d e o a a o e r e n e n e n r a o e v g y e A a r w o e k d L m r t r p n w e a a b w r n o s d s c h a e s e b e s x r n U e s e H e e d e r d e a e d o p e m h n r a N E n d s n w d o o e o o o o H y b e c v A a s k f d v s y a v E L g y d s s m y s u m a v e n e t m p a A T s t o m g g e s o m L H F c t y e A c v u e s d s r d c o T o e h a d h d O o o l m e a H e F r o o m n g c s o s s Y u e g h a a d o e S r v n m o n t n o d T r e t e e o d s s n e R n d b n b a d E U u n e o g A s d n M e
w u S 2 d d 2 2 2 p 2 2 2 2 2 2 e A t u S s S o e E S A S M s E s N e T s - s 3 S t S e i
N t o e s D a t e 4 O b s e r T v e e c r h 5 H n 5 5 N c s 5 E a 5 o 5 p B A A C 5 m e v p L e 5 u A a p 5 e o p u M c n T o 5 C n g e A d m k / a e H p e m r n e s a N B s s t p - g d Y r p a o a s W o a v e a h r d t o e n n g t a p k s p u s t a d o s e o e f p n e o e l e b n n c e s r s s m n n d o o u e a o / u e u o t v s d s d n e s G o w r t c m m ( o n h n o a e . e o b E e t e a d a e d n e t m r v f l v m e d w e e w ) n e a d e p n e t e o r d c y
Scanned by CamScanner V • T
P 1 1 1 1 7 P 1 e 6 1 P 1 1 a N 5 1 L C e 1 o 4 1 s e W o H a 3 C 2 1 e f s W a h o H C o m o s o H e e e o o o p w u e m o H x n e A U d w m o p e e p s x d w p v s t x s y a p e w a e a e n w s o o f p t e r o a t s o n u u y e a o e t a f e e r u a n y e f y c u f n y y w e h o e o n y s d u o y w u o e u s o s o h n u y o n w r r k a u s o f h o u s o h p r a u v a r d r a e e u f a u a e n f e t a d b r r f a e s y e s t n e d o e n e h s y a w u e s o y e n w s w o r t s f u e a e u e r f s b r e e f t o e e e u e e t s a t d f t 2 a w 1 o s s 1 n o y g h m t w N M o n f n m o a g a u g s n v 2 n t o s 2 h a h d a r 2 g 2 e t e h c t a a e a e a h t k t w u t b y e h s a g h t s a n / e e h s s d t r h n t s u a s e a e a n c t b c t ? t h e t e t o a a h h ? r s g s s m s e a 3 s s r s y t t e e f ? o ? o d 3 3 3 2 2 3 s o u r c e s t o
s u 3 3 p 4 p o r t t h 4 4 4 e 4
f e 4 4 n
a n d
a r o u n T d e 5 s c 5 c t 5 h 5 h h m n 5 a A N o c e 5 C n o C a 5 o o n r T o a e v C h m h n a e A m k p o s p t g b e p e o r o w e u m e s ? s e b n o p - n e d o a e o d e h h y k n a t g y a d s e s e g n r b s t e s a n s y a t c f a n f h s t e w o a o o e t a o a p h w s G g d s p o e a e e v e s c e s w o r o e s n a u t m e m e r o e n c t n e f l s p h o c y
Scanned by CamScanner Scanned by CamScanner Recording Form Used to Assess Sites (Tipa & Tierney 2006, Appendix 2)
Cultural Health of Waiwiri Stream – Ngati Kikopiri/Hikitanga participants x 3 – 2nd Dec 2017, & with Rob Kuiti (from earlier experiences) 18.1.18
Indicators Scale from To Healthy Tene – Site 1 Heeni – site 2 Tyrill – site 2 Heeni & Tene Rob – Total - average Unhealthy (from hill) – site 3 upper stream (18.1.18) 1. Catchment From 1 - land To 5 - 2.5 1 1 2 1 1.5 land use heavily Appears modified, unmodified wetlands lost 2. Stream From 1 - Banks To 5 Banks 3.5 4 1 1 1 2.1 condition eroding appear stable 3. Vegetation, From 1- Little or To 5 - 2.5 2.5 1 2.5 1 1.9 banks & no vegetation complete (ti kouka) (ti kouka, (grass) (trees, not margins cover of harakeke, natives, not vegetation long grass) shading)
4. Indigenous From 1 - Only To 5 - All 2.5 3 Omitted 2 1 1.9 (native species exotic species natives (harakeke, ti – margins & visible visible kouka) upstream catchment) 5. Use of stream From 1 -Margins To 5 – 2 2 Omitted 1 1 1.5 banks & heavily modified Margins margins (100m) unmodified 6. Riverbed From 1 – To 5 – clear 2 2 1 1 1 1.4 condition covered by of mud, (sediment) mud/slime, slime, weed sediment, weed 7. Changes to From 1 – To 5 – Unclear – 3 Omitted 1 (note 2 2 river channel evidence of appears note shallow straightening) modification eg unmodified entrance, stopbanks, easy access straightening south side 8. River flow From 1 – can’t To 5 – broken 2 3 2 3 2 2.4 see movement water/white (some water movement, maybe from drain) 9. Water quality From 1 – To 5 – No 3 2 1 2 2 2 appears pollution (no, but (weeds) (parsnip polluted (foam, evident brown) weed) oils, slime, weed) 10. Water clarity From 1 – water To 5 – water 2 2 1 3 2 2 badly is clear discoloured 11. Use of stream From 1 – major To 5 – no Omitted 3 Omitted 2 2 2.3 takes/discharges takes or (unclear, discharges river?) 12. Variety of From 1 – no To 5 – a 1 2 Omitted 2 1 1.2 habitats variety in range of habitat habitats present 13. How safe From 1 – To 5 – 1 2 1 1 1 1.2 would you feel completely completely tasting the unsafe safe water? 14. How safe From 1 - To 5 – 1 2 1 1 1 1.2 would you feel completely completely (told not to (too close to swimming at unsafe safe slip into Pot) this site? water) 15. How would you From 1 – I would To 5 – great 1 2 1 1 2 1.25 feel about not fish here place to fish (silt in water) (catchment (no fish in fishing at this is dead) water) site? 16. How safe From 1 - To 5 – 1 2 1 1 2 1.4 would you feel completely completely eating fish unsafe safe caught here? 17. Do you see the From 1 – no To 5 – 1 2 1 1.5 1 1.3 required food food sources Abundant (no berries (only small (too sources to present food sources for birds, no dragonfly) polluted) support life in leaf litter for the stream? insects) 18. How would you From 1 – very To 5 – Very 2 2 1 2 1 1.6 describe unhealthy healthy (condition of (covered in overall health water from weed, of stream? lake, foliage, choked, not low water) moving) 19. Birds List mahinga kai 0 0 0 0 0 0 bird species seen here 20. Plants List mahinga kai Harakeke, ti Ti kouka harakeke 0 0 No plant species plant species kouka currently used as seen here kai
Waiwiri Lake and Stream – recent images - 2018
1. Aerial view – Waiwiri stream & Pot, to coast – Google maps
2. Aerial view – lake Waiwiri/Papaitonga and stream to west.
3. Stream-mouth – Google Maps – baches visible
4. Upper Waiwiri
McQueen, S. (2017), p36. Property of Nathan Murray. Fencing appears minimal and ineffective for excluding stock.
5. Mill Drain
Mill drain is a drain from farmland north of the lake and an outlet of the north-west lake & Preston’s wetland. This drain travels south to join the Waiwiri stream, and provides the bulk of its flow from this area (at least in dry periods). Property of Nathan Murray. (Photo H.Collins 31.10.17)
This weir was designed to re-fill the lake, and hence this outlet is now hardly visible, though some water still enters the stream from the lake this way, in wetter conditions. Photograph: McQueen 20217.
View of lake from south-west, Nathan Murray’s farm. View of lake from south-west, Nathan Murray’s farm (without cows).
Photo taken on visit to assess the stream, 2nd Dec 2017. Showing planting in middle reaches of Waiwiri stream (top right) by Horizons.
Photo taken on site visit 2 Dec 2017, looking south towards forestry. Limited vegetation visible along stream.
McQueen, S (2017) – the lower Waiwiri, showing weed-clogging, and sluggish, unclear water. Taken near the Pot – HDC property to north, Ryan’s to south.
Photos taken at Waiwiri stream mouth – H.Collins. 27Mar18
Aerial photo of coast Waiwiri stream to Ohau river – Oct 17 (H.Smith, 13.12.17. Note extensive felling of trees on Vincero Holdings property.
Appendix E – Interviews
Korero from Ngāti Kikopiri, Ngāti Pareraukawa & Ngāti Hikitanga participants, & a local farmer
1. Ken Kuiti (Ngati Kikopiri) 2. Justin Tamihana (Ngati Kikopiri, Ngati Huia) 3. Rob Kuiti (Ngati Kikopiri) 4. Rachel Selby (Ngati Pareraukawa) 5. Rawiri Richmond (Ngati Pareraukawa) 6. Herewini Roera (Ngati Kikopiri, Ngati Pareraukawa) 7. Tyrill Winiata (Ngati Hikitanga) 8. Tony Ryan – local farmer
1. Ken Kuiti, interviewed for the Te Hono report, Whanau Korero, at his home in Levin. 3/11/16 (Consent was given for this purpose 24.1.18)
Introduction. Ken Kuiti is a grandson of Hinga and Hoani Kuiti. His grandmother Hinga was the daughter of Waretini Tuainuku, great-grandson of Wahineiti, and also a descendant of Pareraukawa (Tuainuku Te Ruru married Hinepuororangi, Hitau’s daughter). Hinga was born at Waiwiri in 1872, and married Hoani Kuiti in 1888. The family house was at Matapounamu, south-west of lake Waiwiri/Papaitonga (near the end of Lake Papaitonga Rd). The couple had a large family, and celebrated their golden anniversary in 1938, when they still lived on the same property. Ken grew up at Matapounamu but after some years the whānau shifted (nearer to the Ohau river mouth).
Lake Waiwiri (H – what did you call the lake?) “My grandmother and grandfather always told me to call it Papaitonga, not Waiwiri. We always called it Papaitonga. The drain was Waiwiri.”
“That (lake and stream) was our food source after the war. It provided us with most stuff we ate – fish, eggs, poultry, hundreds of tuna, 3-400 a day in the lake. The eels lay on top of the water, and we used to go out and spear what we wanted. Mum would go out in the boat, she used to paddle out. We’d spear them (with a bent hay-fork), got 2-300 per day. Eels used to feed in certain parts of the lake, they’d go up the Waiwiri, one part would go left, the other right. They’d know where the food sources were, go on to the next place. And so on until they’re ready to run, when they’d come back to the mouth of the creek. When they went, they went – there were thousands of them, they’d go over the grass and everything. We used to go up there (Waiwiri stream) spearing as well. It was pretty hard going because of weeds...in the creek. Creek was pretty deep then, about 1m, right up to the lake, not now.” (Describes the boats, and how they’d sink them to hide them. Enjoyed duck eggs, ducks.) “They called them flappers, before they could fly and take off, we used to block part of the creek off, drive them down and they’d get stuck there and couldn’t get out. We got as many ducks as we wanted. They were in pretty good condition too.” (H - good to eat).
Matua Ken talked about eels, carp and kākahi (fresh water mussels). His grandmother would eat kākahi, but not him. “They were alright cooked with watercress and bacon, they were nice like that. But she used to eat them just raw, horrible. There were lots in the lake then, but speed boats killed them off, did a lot of damage. They’re a funny kind of shellfish, they don’t go right into the mud, there’s some part that sticks out, and you just go along and pull them out. There were heaps of them. You can still see some, but they’re thinning right out.”
(H – is there a man-made island there?) “There’s only one man-made island and that’s Papaitonga (Papawharangi - H), that was really scary. Our parents didn’t say we couldn’t go there. We went there quite often but no ducks laid their eggs on the thing. It’s pretty hard to go on, you can only go on from one end. You can’t go on it from the other side, it’s too hard.” (H - what would you see there?). Nothing. (H - no remnants of the pā?) When we were kids we didn’t like going on there, it was too scary. They used to tell us what happened out there. And then the other island, the bigger island, there was nothing much over there. We used to swim across to there...”
Tuna (H – how did you cook the tuna?) – “We had an old coal fire, we used to put them in the embers, they were nice. After you pāwhara them or split them open, the meat was really nice. They raureka’ed some. Wrapped the leaves around them, mainly fresh eels, not the pawhara’ed ones. (H - with the leaves of the raureka tree?) “They’ve got some at the marae there. Where the power poles are. Quite a few young ones in there.” (H – does it give them a good taste?) “Yeah, not too bad, you acquire a taste for most of that stuff, even pawhara’d eels.” (Sometimes also boiled)
2. Justin Tamihana is a Kikopiri Marae Reservation Trustee, a trustee on our Raukawa fishing quota trust (Raukawa ki te Tonga Trust), and a member of the Raukawa Customary Committee which discusses issues related to customary fishing. Heeni spoke with Justin by phone on 10th Sept 2017, he has advised the framework of this report (email 25.9.17), and have also included points made in emails (14.8.17, 25.7.17). Consent was given for use for this purpose 25.1.18.
Recognised as kaitiaki or guardian for lake Waiwiri at a meeting of the Kikopiri Marae Reservation trustees on 10th September, 2017. See Fisheries (Kaimoana customary fishing) Regulations 1998. This means that if anyone wants to take tuna from the lake for customary (or other) purposes, they should seek consent from Justin.
Involved with toheroa study (Te Roroa, Dr P.Ross of University of Waikato etc), which includes the understanding that degradation of water quality may be one of the factors preventing the recovery of toheroa populations, eg the significant toheroa population on the coast from Manawatu to Otaki. This study aims to strengthen customary knowledge about harvest, and also work towards better management using both customary and scientific knowledge (email 14.8.17)
Regarding Lake Waiwiri - supports the recommendations around restoration work and more riparian planting. (email to Tene 25.7.17) The low level of long fin tuna present in the lake and environs is a major concern. This issue is occurring elsewhere and has been discussed at a National Tuna conference in mid 2017 (email to Tene 25.7.17)
A national strategy or policy around tuna and all freshwater species, including migratory species should be developed to better manage and preserve our taonga. (email to Tene 25.7.17)
There are three channels in Lake Waiwiri where you can get tuna – north side, south-west, and by the outlet at north-west. Most of the lake is “very silted up, just a few centimetres”. (phone 23.9.17)
As a young fella I grew up at the farm with the Preston’s as my mum and her husband were very good friends with the Preston family. While I know they don’t live there anymore, I did witness some activities that when I got older, I realised were damaging for our Lake and the area as a whole and it went all under the radar, as pollution wasn’t so frowned upon, or folks just didn’t know. Behind the cowshed there used to be a huge gully that went straight down into the lake. Here they used to use it as an offal hole and rubbish hole and over a period of many years, illegal dumping went on undetected.
Later in the piece I noticed local companies taking advantage of the free dumping site (not sure if money exchanged hands) and I used to watch Odlins and Crightons dumping mill waste and treated sawdust and timber by the truckload, so I think the long term effects are also a part of the poor condition of Lake Papaitonga/Waiwiri. I don’t know if more testing in that area would assist in restoring the lake or maybe action needs to happen to remove the dumped waste, but just thought I’d let you know as I only just remembered those times. (Email 7.2.18)
3. Rob Kuiti. Three different interview sessions with Rob Kuiti (26.11.16, 22.1.17, and 18.1.18) are included below, as all provide useful insights. Rob Kuiti, currently chair of the Kikopiri marae committee, is both a Kuiti and a Royal. On his father’s side he is a great-grandson of Hinga and Hoani Kuiti. His grandfather Ropata was one of their sons. Ropata married Ngahira, daughter of Kiniwe Roera, one of the five sons of Te Roera, son of Te Ahukaramu. Kiniwe left Muhunoa and went to Hauraki, but Ngahira stayed at Muhunoa, where she was cared for and adopted by Mereana Patukino and Hura Ngahue (also of Ngāti Raukawa). Ngahira and Ropata Kuiti lived south-west of the marae, on Muhunoa West Rd.
3.A Rob Kuiti – excerpts from interview recorded at Kikopiri marae, 26.11.16 (edited by Rob for this purpose, received 1.2.18)
Rob Kuiti, currently chair of the Kikopiri marae committee, is both a Kuiti and a Royal. On his father’s side he is a great-grandson of Hinga and Hoani Kuiti. His grandfather Ropata was one of their sons. Ropata married Ngahira, daughter of Kiniwe Roera and Keriata Tukukino, one of the five sons of Te Roera, son of Te Ahukaramu. Kiniwe and Keriata left Muhunoa and went to Hauraki, but Ngahira stayed at Muhunoa, where she was cared for and adopted by Mereana Patukino and Hura Ngahue (also of Ngāti Raukawa). Ngahira and Ropata Kuiti lived south-west of the marae, on Muhunoa West Rd.
Childhood years at Muhunoa (H - I’m interested in insights into what it was like growing up here at Kikopiri. Were you brought up by your grandmother?)
Yes, Ngahira Kiniwe Kuiti (H - at the papakainga here? What was that like?) It was awesome getting to be with my grandmother. I was born at Komata, just out of Paeroa. My father was the station-master – he came here to Ōhau with my Mum. Mum was from Hauraki There was a railway station here in Ōhau, with 2-3 railway houses. My parents lived in one of those houses. In those days, my father and mother were living there, and I was living with my grandmother, along with two uncles, my father’s brothers.
(H- Do you know why your parents wanted you to live with your grandmother?)
I think it was “the eldest of the youngest”. My father was the youngest of 10 or 11 children, and I was the eldest. (H - Did they think you’d learn te reo?) She didn’t speak a lot of English and she never went to school. All she had was te reo, her reo was very, very good. Uncle Charlie (Whareiaia) and them could speak te reo, and understand her. But it wasn’t only te reo I picked up, it was the tikanga, whakaaro, matauranga. It was the ahua of my grandmother, she was a lovely person, Ngahira, was well-known and highly regarded. (H - What are some of the tikanga or Māori values you remember?) It was the way to behave, in terms of manaaki, whanaungatanga, rangatiratanga. Manaaki was the key thing, she was brought up herself in that environment with the kaupapa. That was why she transferred that knowledge and that ahua over to all of us.
I lived there until I was about 11 – 12. My father was transferred from Ōhau to Ngaio in Wellington. I had been attending St Peter Chanel in Ōtaki and then was enrolled Ōhau primary school. The bus service from Levin to Ōtaki was stopped. I’d was staying with my parents from time to time, to give my grandmother a break.”
(H - Was Ngahira’s husband alive?) “I never saw my grandfather. He died early, I think it was dropsy. I never saw him or met him, but I was named after him. (H - Was the manaaki at home or at the marae?) Manaaki really was down there at the papakainga and around the lake. A lot of people came to see her, so you had to do things for her to be able to manaaki the people. The love of whānau was extremely strong.
Kikopiri te whare tupuna (H - Did those whānau get on OK and come to the marae?) “When I can remember coming here from time to time, when we were fishing on the Waimarama, exploring or mucking around, the whare at the time was abandoned, hay was stored in there. That might have been the late 60s. You didn’t have the whare kai there at that time. They had a kind of corrugated iron kauta at the back, which catered for everyone, the house next door was also available. Amazing how they managed from that kauta.
(H - what was the kauta like, did you have gas cookers?) “Just an open fire, it was great how they managed and got things through. All the guys knew what they were doing, the women knew what they were doing and they worked well together... Kikopiri was well-known for their hākari, the food that they put on the table.”
“Across the lake, that’s where I spent a lot of time. (H – Matapounamu, this side of the lake). They had so many kids over there, lots of families. The connection was my grandmother and Aunty Noti. The sister of my grandmother’s husband, Ropata Kuiti. We had a strong connection between those families and that family over here. My uncle was for ever having to walk over to get me and having to hiki me home.
(H - Did they live off the land much - tuna?) They didn’t live off tuna, it was seasonal. The tuna heke was the time everyone came together to catch tuna, in late February or early March, the rainy season. And then another run in September - two runs. Eeling was a past-time, depending on the season, if it was tuna heke, the whole family went. You’d set your hinaki, not a net, the ones Uncle Charlie (Whareiaia) and them had were made of copper wire, at the base of it, and for the wings they’d get toetoe. Eels would hit the toetoe, and go into the hinaki. No baiting. You could see the actual eels, in eel runs, the movement of eels was tremendous, like boiling water. The sizes were big, they were golden eels, puhi eels, it was amazing.
(H - When did you last see that?) When I was a kid, we used to see it a lot, I used to be taken out with them, at night. They had torches. They had set places where they would go, where they would set their hinaki, and then they would divvy it up. Some of the over-take, they would bring here, and that’s when the work started. The first meal was the bones, they’d cook up the bones, the second one was – after pawhara’ing them you’d either grill them or bake them. Or you’d boil them.
Pawhara’ing was taking out the bones, splitting them, like filleting. (Sometimes people dried them?) Very seldom, here with my uncles, did we actually smoke them. (H - Mostly cooked over the fire.) Or tuna raureka, was another way of cooking eels. Where they would put the tuna onto a spit, wrap the raureka leaves around the tuna, and place them over hot embers, turning them like a rotiserre. Labour intensive but sweet tasting.
“They’d go out on the tuna heke, get the tuna and come back. What they kept for themselves they put into an eel box, placed in the Waimarama stream. Now this stream was pristine then. What you see now is not what it was like then.
(H - Was there a wooden box in there?) The box was about this (1.5m) square, and that would be sitting in the Waimarama stream, in places it was deep. There were gaps that allowed the water to flow through, but not big enough for eels to get out. It was a solid wooden box with a lid on. Whenever they wanted to have a tuna, there it was.
One could still go and use a matarau or spear, and could go on the Waiwiri stream or onto the lake itself, and use the spear and catch tuna from there. When there were functions, at the old lady’s house, or down there at Aunty Noti’s place, because that was the homestead
(H - Matapounamu?). Matapounamu. Where Kuia Hinga and Koro Hoani lived. That’s where Aunty Noti and whānau were living, that was also the place of Kuia Hinga’s father Waretini Tuainuku.
(H - They lived there many decades eh?) For a long time. The three sisters, Kuia Hinga and her two older sisters, Kuia Ngahuri and Kuia Iwa, either lived there or over at Hokio, Ngatokowaru.
(H - Did you go to the coast much to get kai?) We used to as kids, walk to the coast for tohemanga, pipi. Down the road and across the dunes. At times as kids we’d walk along the Waiwiri stream , spearing eels with a matarau, and then go and get some pipi and toheroa, come back. Bring them back for a feed. (H - How long would it take you?) A good part of the day. You’d get the likes of Uncle Charlie (Whareiaia) and other members of the whānau telling you when the tides were right, when and where to go. How long it was going to take you, because they knew, they’d expect you back at a certain time. You’d drift in at different times, some slower.
(H – Ngati Kikopiri was placed here by Te Rauparaha because that’s where his children were killed?). I believe that Te Ahukaramu was placed here with that in mind. I believe it was a place to stop whoever was coming through. We were one of the barriers to that, so too was Te Whatanui, and Te Rangihaeata at Poroutawhao. Poroutawhao wasn’t where Ngati Huia are now, but further towards the beach at Waitarere.
(H - Te Ahukaramu was where, Muhunoa kainga?) Orotokare, around that whenua. (H - That’s where the Royal brothers had whenua eh – Kiniwe, Kerehi, Kipa...)
That block was eventually sold to Kebbel, it used to be the main trunk line over there at the time. They had a pub over there, as well along the Ōhau, because they used to have the old stage-coach going through.
(H - All further west in those days). They sold that land to Kebbel to put the Whare Tūpuna Kikopiri up. That block was reportedly sold for £900. A great deal of money in those days. (H - Do you think our access to the lake and stream has been reduced at all?) ”
I personally still have access to the lake. I don’t know what restrictions have been put. I go down whether they tell me I can or cant. Its a place I’ve always been to get eels. Not the lake anymore, I don’t go to the lake at all to fish. You can’t walk out into the lake any more (H - its too polluted). Its just a mess.”
3.B Excerpts from Draft Inland Waterways Report, Interview by Moira Poutama with Rob Kuiti, 22.1.17 (Rob’s edits added, received 1.2.18)
(As well as the Waimarama stream), “another significant waterway for Ngāti Kikopiri and for the whānau was the Waiwiri Stream. Some distance away for us but the reason for our travelling to the Waiwiri was the tuna. The whānau would go to the Waiwiri when the eels were running (tuna heke). Generally in February and September. The whānau had specific places that they would go to actually put their hīnaki down. I recall when the tuna heke was on, the section of the Waiwiri stream was like a long boiling jug. A huge mass of eels travelling downstream towards the sea. My job as a young fulla, once the tuna heke ran or when they got the eels was to run to those aunties’ and uncles’ houses and give five or six tuna for them until the next time the hīnaki was set.
“At that time the Waiwiri Stream was actually in a absolutely beautiful condition and then all of a sudden things started to change. Drains being put in diverted water from the Waiwiri stream. Draining sections of paddocks for cows and diverting water for their cows. This was the start of the decline of the Waiwiri. The damming of the Waiwiri Stream, to keep the water levels of the lake up. That dam is still there to this day, but it’s not working. When the drains were put in we found that there were carp which were new to us, carp, golden carp. You could actually catch them with your hands when you’re feeling around in the weed, a very bony fish. They weren’t that big, they weren’t huge carp. To this day we don’t know how they got there, they were introduced obviously. In some cases we’d catch those and take them home and cook them up.
“At the Waiwiri Stream we used to go there as kids with my uncles using a matarau (spear). So we would walk down where we would get easy access to Waiwiri Stream. We would walk downstream on one side to a certain point and return on the other side. Occasionally we would go right to the beach. Sometimes we would set our hīnaki at one end, in the middle or at the other (beach) end. At the beach what we would do is time it for the tide going out and that’s when we as a whānau would learn to spot toheroa and how to dig for toheroa, get pipis. Sometimes drag so you get crabs and flounder. Matarau on the way back. Sometimes if we had time we might stay the night and get a big bonfire, depending on the tide and then go back on the other side of the creek where we could and matarau on the way back for tuna. Giving out any catch.
“Matapounamu is the papakainga around Lake Waiwiri at the end of Papaitonga Road. Kuia Hinga and Koro Hoani’s homestead was there. Monthly Catholic church services were held there with Father Fouhy and Father Wall. Matapounamu is close to the Hiweranui urupā there. So a lot of big families, the Pirika, Kuiti whānau lived there when I was a kid. Living in Muhunoa at the time were the Royals, Whileys. The property next to Kikopiri Marae was Uncle Lae’s. Koro John and Aunty Fanny lived there for a time, so too did Uncle Tihi and Aunty Dora with Wendy. Koro John and Aunty Fanny also lived in a house further on down past my grandmother’s. This house is derelict but still standing.
“If we weren’t eeling with a hīnaki then it was a matarau or it was with a hand-line or a supplejack line with flax and you would get the worms and you would thread the worms through the flax where you had scraped the flax so the eels would actually grab onto the worm but they get their teeth caught in the actual fibres of the harakeke. What you would have to do is pull them out and then bang them on the head. There were lots of ways that kept us busy gathering food. It was also time to spend with your own family and also your cousins.
“Around the entrance of the Waiwiri Stream from the Lake was full of harakeke so that’s where we got our harakeke from - nice, beautiful harakeke. Aunty Noti (Hariata) lived not far from there. No watercress down the Waiwiri Stream that I can recall.
“The other important waterway for us was the Lake itself. We knew it as Lake Papaitonga then, but the tūturu name is Lake Waiwiri. We used to go swimming in there as kids and you could easily walk through the shallows up to your knees. The surface of the floor of the lake was beautiful, sandy and firm. So our uncles would take us out spotlighting. You would walk from one end down from the jetty all the way down, quite a distance you could clearly see the tuna coming around and you would spotlight them and use a matarau to get them. There were kākahi (fresh water mussels) in the Lake itself, not so much in the Waiwiri. The hīnaki has changed from what my uncles and father used - theirs was made of chicken wire and copper wiring and there was a sock at the end. The one that I use on the Waiwiri Stream these days is a net.
“There used to be speed boat races on the Lake. Over time that created oil in the Lake and may have brought the weed into the Lake. Today the Lake is full of weed and it has started to clog things up. We were told as kids never to go to the islands, don’t go to the islands, it’s not for you to go there and we didn’t as kids. We’ve had accidents in there like my father’s older brother, he drowned in that Lake saving my father and two or three cousins who were mucking around on the Lake on a dinghy. Now that Lake is in one hell of a mess and something needs to be done about it. It’s still got tuna in there but it’s not pristine anymore, you can’t walk out anymore, you can’t even get into it because you would sink. It’s full of mud, silt. There are multiple factors that are now having an impact on the quality of water in the Lake. The Lake is not in a good condition, it’s really, really sad. As a hapū, we have been wondering how we could actually get the lake back to its original condition.
“Some way down the Waiwiri Stream is the Pot where the Council have put the sewerage system for Levin and we believe that there is some runoff that’s going from that into the Waiwiri. So we don’t encourage our whānau to fish beyond that point. There are no fences that fence off the Waiwiri. Dairy cows have access to the Waiwiri. Some farmers / land owners have taken that opportunity to fence off and some of them have planted trees and that’s good, but some of them still graze that area.
“As kids we used to go down to the beach, we didn’t have cars when we were kids - you had to walk and it had to be a planned walk and you had to have an uncle or an aunty that was prepared to take you down. So it was either walking down Muhunoa West Road or going across to Matapounamu towards the Lake and walking down the Waiwiri stream. I recall the size of the toheroa when we were kids was big. When we were kids we weren’t allowed to eat the toheroa, all we were given was the chewing gum of the toheroa. I suppose you had to graduate towards that and what we as kids used to do was go straight for the tongue. Today we don’t, but back then you could go out and readily get tohemanga”
3.C Rob Kuiti, notes taken from korero, Plimmerton, 18.1.18 (Rob’s edits for this purpose, received 1.2.18)
“From the age four or five to the age of 12, I lived in Muhunoa. We fished the lake and stream. Our family has been fishing from the weir all the way down to where I fished recently, beyond the Mill drain, a 100 m further on down where the mill drain meets up with the Waiwiri stream. There were three known spots where I knew the whānau used to fish, that’s where some of the eel weirs were originally. Then the flow was heavy and the water quality was unspoiled.
(H – eels and whitebait in the stream?) More inanga than whitebait from the lake end of the Waiwiri stream.
“Tuna from Orotokare, the tuna from Orotokare would naturally head towards the Waiwiri stream. It was all one eco-system. Tuna go across the land to find a waterway. The ones locked in become ‘bully” eels’, big eels, with horns.
“Our people sold land that they didn’t want, possibly didn’t realise that one could drain the swamp to stock cows and cattle. I’m sure that they didn’t realise they would lose access to their resources eg lake and stream. Muhunoa used to be heavily populated with our whānau. The impact of the land sales was that they started the move out, looking for other forms of income.
“Government policy for land was deliberate, place land in individual title, subdivide and pick them off one at a time. It was deliberately divisive. Not only promoted by government, but also local government. Land lost through non-payment of rates.”
“They were harvesting and planting flax (NW of lake), had a mobile flax mill, finally moving it to Foxton. Whānau moved with it.
“The weir at SW corner was before the Mill Drain. It became necessary to raise the level of the lake. It could raise or lower of the lake water level by a weir. When you lowered it, it backed up the water into the lake.
“Some of the whānau have leased land to (a farmer) - is it the families’ responsibility to ensure fencing and riparian planting are done on that land, or is it the farmer’s?”
“There are issues all along the stream, from the top of the Waiwiri to the mouth. The policies of the HDC over a long period of time have had an impact, caused habitat loss and pollution. The draining of the land, swamps, was supported by council policy. They never came to tangata whenua and asked us about residential developments. No consultation as far as I am aware. “In the short-term there will be a lessening of wastewater uptake due to loss of pine trees. We need to ensure that the trees shading the stream are left there. It will improve the quality of the stream and the water.
“Buller – our people used his services because he was a magistrate. When it came to land disputes over land, Buller would charge them (paid by land). Motu ngarara – all we would see was the sandflies, at times it was so thick, like a cloud over the motu.
“I last fished there (on the Waiwiri stream) some 7-8 years ago. I used to catch a lot of eels, only taking what was needed, never for sale. Now they’re small, not as big as when I was a kid or when my uncles or father fished.”
“There’ve been no improvements in planting or fencing in the upper Waiwiri stream. The farmer has put in fences, but still grazes the long mile.”
“Horizons promoted farmers/ land owners to do planting along the Waiwiri stream. They were supporting farmers to do it. Some farmers / land owners did, some did not take up the call.
“The stream level is a lot lower. From where the weir used to be, it barely runs (most of the time). In the rainy season, end Jan, beginning of Feb, when it starts to rain, and tuna heke run is on, the Waiwiri stream is at a higher level. It can be up to chest level at times. Tuna will go through there, you can’t stem the flow.
“Water quality – its polluted. If you’re walking in it, you can feel the water. I attributed it to the farmer’s effluent pond. It used to run into the weir part, but he was told to block it and he now sprays it onto the paddocks. I’d be very concerned about eating tuna from there now, and what’s in that lake and stream. That’s one of the reasons I don’t fish there anymore.
“There are toxic contaminants in the sediment and debris (in the lake). When I was involved with the stream and lake with Dr Hu (Smith), the water quality was terrible then – the stream top, middle and end, near the mouth, the quality was terrible.”
(H- duck-shooting?) “There were maimai on the lake, particularly on Motu Ngangara. They used to row across from the western end of the lake.
“Speed boats added to the problem. They didn’t realize then that taking speed boats from one water way to another would transport weed. The lake is in a mess. There are channels going through the silt and mud, trenches. Could be made by tuna or the flow of water. The silt /mud level is very high. Higher than the water level in some parts.
“My father’s brother drowned in that lake. He went to save my father and his cousins. They used to swim there, and fish for eels. From the jetty to the point where you walk down from the Matapounamu kainga was accessible by walking. The jetty’s not there now but posts are”. (He pointed out where the jetty used to be, on the eastern edge of the lake.)
RJR Kuiti. 4. Rachel Selby – phone conversation 14 Nov 2017. Consent for inclusion given 30.1.2018
“We’re involved in the planning for the whole catchment plan, with DOC. Including the landfill, the Pot, the stream. Block no 9 goes down to the Waiwiri.
“Rangingangana’s daughter came down to claim half of block 9, and immediately sold it. That’s where the dump is now. They allowed this individualisation of title to occur to our extraordinary disadvantage, we’ve got a massive problem there. They don’t have consent for that.
That Pot was never developed with a view to taking leachate from a dump, it doesn’t have the capacity to do that.(H – and the leachate is not monitored?) Absolutely, its not monitored. The Pot was never designed to take that level of leachate. The Wastewater Treatment Plant is struggling to cope now, its not actually adequate to deal with the level of toxins coming from the landfill.
The Council...think they are the 100 percent experts and that we know nothing. They’re just ticking the boxes.
In 1949 the medical officers of health warned the borough council that they needed to do something about their waste. The borough council had a drainage system designed, submitted it to the medical officer, but in 1952 heavy rains meant the sewage was flowing around the streets of Levin. The council was ordered to put the drains straight into the lake – raw sewage. Pareraukawa has unrestricted fishing rights in the lake and stream (so of course we were upset).
In 1956 or ‘57, same thing again, water tables rose, it was in the streets again. Lake Horowhenua and Hokio stream overflowed with raw sewage. In 1975 was when the Levin Borough Council applied for consent to have a new rubbish dump. They applied for one on Hokio Sands Rd, but the Horowhenua County Council objected, and they came to an agreement. The Council discovered this rarely used provision of the Town and Country Planning Act, by which it was able to set up the landfill without having to consult the neighbours. They did away with the opportunity to comment in 1975. Clearly its a breach of the Treaty. The county council agreed not to object to the Levin Borough Council having the landfill there.
There were strict conditions about what went in the water. In 1990 when the County Council, then Horizons came in, they should have been monitoring what the original operations were. From 1990 the Levin Borough Council planned to close all other dumps – Shannon, Tokomaru, and Foxton. And just have the one site in Levin. Kapiti Coast District Council provides more waste than Horowhenua, and pays for it. If they stopped sending it, Levin Borough Council wouldn’t have been able to continue, and still wouldn’t.
What happened was, with Uncle Ran, in 1980 we set up the Pareraukawa and Muaupoko Association Committee. And no Muaupoko participated because they said we were wasting our time because they had tried really hard during the 1950s and 60s – Joe Tukapua, Ike Williams. So with the Values party and Progressive Association, Ngāti Raukawa set about trying to get the waste out of the lake and stream. At a three-day hearing held at the Catchment Board, Palmerston North, they agreed in the end that the council – they gave them a right to discharge into the stream opposite the dump, further along from the dump, 26 weeks of the year. They would be able to discharge for ‘only” half the year. They had to build the pipe round to the Pot, to discharge. At the time we put in a proposal for land-based disposal, which they basically laughed at, then paid an eye-watering sum of money to a consultant, who went to Chicago, and pronounced that land-based was the way to go. Gary Blake from the Values Party wrote the paper for a land-based disposal, but council ignored us. They came up with a similar system, which we were in favour of. The way it was established was very good, but they’ve never managed it well.
The Pot was going to be a very good option, but its too small, the land area that they’ve got, and you’re coping with domestic, industrial and commercial waste – I don’t think its deemed to be large enough. The sprinkler system is better, but I also know there is evidence that manuka has the ability to cleanse the water bodies much more effectively. I’ve heard of reports and research about the abilities of manuka.
5. Rawiri Richmond, Ngāti Pareraukawa.
Interview took place at the Raukawa Whanau Ora office, 5 Keepa St, Levin – 3rd Oct 2017. (Consent given for use 23.1.18)
“There are mauri aspects, there should be no tutae (in Waiwiri stream). No human tutae in our mahinga kai.”
“What are the stories of the impact on us? Our rangatiratanga has been usurped by legislation, depriving us of our ability to practice our tikanga, kaitiakitanga.”
Rawiri has experience of fishing in-shore on a boat near the Waiwiri stream mouth – he has caught snapper, kahawai, guarnard, mullet. “Ngati Pareraukawa and Kikopiri have always gone to the beach and fished. We haven’t moved off the land, our marae are still there, they’re the closest to the beach.
Toheroa - “Jim Te Tuhi used to talk about it. He came down (from Dargaville), and people used to say, what can he teach us? Bob Miritana and others. He took them for a walk down the beach, they said, we haven’t seen any tohemanga for ages, he walked in the sand dunes and said, yup, they’re there. He was looking for pingao and another plant (spinifex?) and had the korero about the relationship between these plants and tohemanga. (H - They spawn amongst the roots, without pingao, no tohemanga).
“Tuna raureka, only certain people ate it, it wasn’t for everyone. Raureka tree, has a different name up north. The reason you put those two together, the rau breaks down the fats, makes them good fats. (Explains how to cook them, on skewers over the fire). “The eel was ready when it slid down the pole.”
Kākahi (from lake Horowhenua) “You could taste the paru in it. I’ve tasted better ones from Rotomā, in the Bay of Plenty, but you still have to curry it to give it flavour. (Heeni – Uncle Ken says its okay with bacon and watercress). “The bit sticking up out of the mud would be a tongue, they’re filter feeders. (H – did Ngati Kikopiri have access to Hokio stream via a right of way historically?) “Probably. When I first came here the hapū were together – shared marae committee meetings, in the early 80s. They used to work together a lot, they have a shared whakapapa.”
“Rubbish from Kapiti Coast District Council (comes to the Hokio Beach landfill). The Mayor of KCDC has written to HDC saying that unless their dump is compliant, they won’t use it. HDC says it is compliant, HRC says its in breach.”
“The Horowhenua Block Act gave them (Muaupoko) the lake (Horowhenua) and management of the Hokio stream. Raukawa should have a say. It was wrongfully given to Muaupoko in about 1873.
Rawiri said the Native Land Court Judge’s decision to allow Kemp to set the boundaries was illegal, but made legal in retrospect by another judge. He clarified in an email (23.1.18): “The Horowhenua Commission notes that, having been applauded for acting outside the law in order to resolve the dispute, one of the judges reported ‘They will legalise what we have done’. (Horowhenua Commission: 1896 Appendices to the Journals of the House of Representatives, I G-02, p 132)”
6. Interview with Herewini Roera, recorded at his home at Hokio Beach Rd, opposite Ngatokowaru marae, 9th Dec 2017 (Consent for use given 16.1.18)
Herewini Roera, also known as Selwyn, is a descendant of Te Roera’s son Te Kerehi. Herewini’s grandfather was Aperehama Kerehi Roera, who became known as Kehu. Kehu’s mentor was his uncle Kipa Royal, Herewini says. When Herewini was growing up, his parents Buster Lee and Ema (nee Royal) had a house in Levin, but the whānau spent most of their spare time at a bach they built at the coast just south of the Waiwiri stream mouth. Kai was plentiful there in those days – tuna (eels), whitebait, and kaimoana (shellfish).
“We grew up down at the Waiwiri in the 50s, right on the mouth of the Waiwiri. The old man put up a bach down there, it was the mid 50s, I suppose, 1955. ” Heeni – “you used to get lots of tuna on the Waiwiri?”
“Yeah, when they run, just before Xmas and then first run after Xmas, Feb-March, thousands and thousands, even the dog used to pick them up by the back of them and walk out with them. We didn’t spear them, we’d just scoop them out, thousands, down the Waiwiri. They’d sit there and wait, they still do it, but you’re lucky if you’d get 2-300 a run now. You’re lucky if you get that amount of a run out of the lake. The last time was when Dennis Hape and I caught a run, in an hour we filled up a 44 gallon drum. (HC – how long ago?) Twenty years plus, just before 2000.
“They’re still there, but what they did is, they start coming out of the lake at Christmas/January, they sat there and wait for the first flood, the first runs after Xmas. The earliest I’ve got in my books is 19th February. So what happens is you get a full moon tide. Tide’s coming in, green light goes off because they’re waiting for these certain conditions, bit of a flood going on, they meet the tide coming in. Otherwise they used to get stranded. When we were kids we used to get those big ones called ruahine, they used to get stranded.
“You could go down there, you could smell them in the air, they’re sitting under the vegetation, waiting for the first rain, flood, then the light bulb goes off, when conditions are right. Over thousands of years of getting stranded, (they’ve learnt to.. ) sit there and wait for the right time. You can go and spear them while they’re sitting underneath and you’ll get heaps of them, sitting there dormant. They’ll move out of the lakes and congregate at the mouths, waiting for the first rain, January to March.
HC - You caught so many you couldn’t eat them all at once, I guess. How would you store them?
“We lived in Bowen St (Levin). Grandad used to live with us, koro. He died when I was eleven. He used to pawhara them, he’d have them hanging all the way along the fence....(Did you like them dried, how did you keep the flies off?) You’d salt and pepper them and the flies stay away. If you don’t they’ll get in to lay their eggs. (What was your koro’s name?) Aperehama Kerehi Roera. Something happened, they say he went white overnight, so they called him Kehu after that.
HC - Have you seen evidence of the old kainga and urupa along the Waiwiri?
“Just references in Adkins. There used to be all these pipi middens, all the way along towards the Ohau, down that way. There used to be lakes all over, back from the Waiwiri. A lot have got filled in. Where the forest sits, there was a small lake in there. A lot of Dad’s mates used to come out and go to all those lakes – three of them, not Rotohamama. They got filled in with sand because they were so far back. Waitaha is still there, at the foot of Taumatawhanui. It was a place of star wananga too.
HC - Is the Pot doing much damage?
“Yeah, absolutely.” (H - Is there paru coming out?) “Into the Waiwiri, yeah.” (And what about to the north?) “I don’t know if there’s any leaching into Rotohamama, from that. We were on the south side of the stream.
(HC- you used to catch whitebait?)
Yeah, heaps of whitebait. (HC – those coming up from the sea wouldn’t be too paru?) What happens is you get these floods because the eggs are under the foliage in the creeks, used to be in the water cress, now all that other stuff. When you get spring tides, September, at end of winter you get the first flood, all the vegetation gets washed out. That’s when they hit the sea, turn into whitebait and come in. Eels when they travel to sea, February/March, the elvers come back with the whitebait. They’ve done their thing in the Pacific, three months that way, three months back. Parents have done their spawning, they arrive back with whitebait. Some years ago, mid 90s, I used to fish in lake Papaitonga. There’s two trenches – one at the south side, one on the north side. For Kikopiri marae, and this marae (Ngatokowaru) and sometimes the wānanga too, I used to take eels. Just before the run I used to go out on the lake. They used to congregate in tens and 20s, just bask in the sun, wait to take off down the creek in mid-summer.
HC – What about the shellfish, tohemanga, are they still edible from the coast?
“Yeah, there’s big tuatua out there at the moment. I thought Caleb had done bio-tests on them and there was no toxins in them, some months back. Everyone I know is still eating them, and they’re okay.”
HC - How has the Waiwiri changed over the years? Lake and stream.
“It used to have a sandy bottom, all the mud never used to come out like it does now. There’s so much erosion (H- sedimentation) in there now, the eastern end has solidified, just about to the island. The majority of the lake is only that deep (one foot). You’ve got a wee trench on the southern side and on north, 10 feet deep. Rest of the lake is full of erosion and mud. When I was a kid, it never used to come out. I never used to fish in the lake, but now its all that brown paru mud. (H - A lot more weeds than there used to be?) In those days, it was all watercress, now its the opposite. When you have a flood, the first thing that comes back is the water cress, and then along comes that other stuff and chokes it. European species (water celery, parsnip) are there because of the high nitrogen, I don’t know if its mimi or teko. There is a lack of oxygen, more nitrogen, that’s what weed thrives on. It gets so thick, and that bloody tall, it chokes out the water cress. But when there’s a flood, the first thing that comes back is water cress. It’s still there alright, trying to survive.”
HC – You would have eaten a lot of water cress out of the Waiwiri in the old days?
“Yeah, all our lives. Every time there was a holiday and every weekend we’d be out at the beach. All the family and relations and friends of Mum and Dad, right back through the generations. Hundreds of people really eh. All year round for us.
HC – You’d have got a lot of your kai from there, shellfish, tuna, whitebait?
Yup.
HC – kokopu?
“No.” (HC - Plenty of whitebait?) “Yeah, heaps, a 5 gallon kerosene tin, cut the lid off, fill that in about two pulls of the net. You wouldn’t believe how much whitebait we used to get, unbelievable, you don’t see it now.”
H - Should Horizons be doing mechanical clearing on the Waiwiri? “Horizons need to do it at the right time of the year. If they do it when the eels are sitting there, (they’ll kill hundreds). And not when whitebait are spawning.” HC – Did your whanau own whenua there?
“No, its just the tribal boundaries. We knew it was a Ngati Kikopiri kainga for seasonal fishing, and we carried on the ahi kaa.” I think my grandfather spoke to someone on the Perawiti side, and they said yeah, ka pai. Mum and Dad built the bach and the old fella, that’s koro, came out and got on the hill and said, yeah, you’re building in the right place.
“I was told Te Ahukaramu had access to the mouth (of the Waiwiri). He had an eel weir first one out of the lake, and a 20-yeard strip on the southern side, from the mouth all the way back to Papaitonga.”
HC – You knew it was Kikopiri land, south of the Waiwiri.
“From there to Ohau.”
Access
Herewini described how, when the tide was too high to drive around the beach, they’d drive from the end of Muhunoa West Rd through a farm to the stream mouth along what they believed was a “paper road”. “Muhunoa West Rd, nowadays it goes further. We used to go right back through here, when the tide was too high at the beach. Go through the last gate and over to the creek. That’s a paper road, but council have got it locked. I used, now and again, to take the lock off and just drive through.”
“The land used to be owned by Eastons, now its been chopped into five farms. Ryans has 100 acres of that 1,000 acre block. That lagoon, Ohine, is swamp now, it’s hardly being used, just all full of flax now. All the rest is forest.”
Herewini’s tupuna Kerehi Roera had a 50-acre block of land beside the lagoon Orotokare, on the south-east side (see Appendix B, map Muhunoa_3_S010287). This lagoon was an early source of tuna and other kai for our hapū, but it was drained long ago for farming.
“I’ve identified where it is now, between two ridges. But there’s nothing there, its always been drained.”
7. Tyrill Winiata, a landowner of a 16 ha block - Horowhenua 11A, 1A, section 2 - owned by Perawiti Whānau Trust, west of Pot. The Perawiti whanau are Ngati Hikitanga & Ngati Kikopiri. Interviews 1.11.17 & 17.12.17, consent given 26.1.18.
Heeni spoke to Tyrill by phone on 1st Nov 2017, 13th Nov 2017, and recorded an interview with her at the Shannon showgrounds at 1.30pm on 17th Dec 2017. Following is a selection of quotes from these korero.
(H - how do you access your whenua at Waiwiri, whaea?)
“Usually we’d come up from the beach, I haven’t been there since Dad (Pat Perawiti) died. Its because of our tupuna, that’s the most important thing to me. Our tupuna lived there, that was their food source. “We used to fish in it. I remember when Dad used to park at the beach, we used to go to aunty Noti’s, she lived on the banks. That’s where they got all their food from. That was their food bowl.” (H – do you mean near the upper end, near the lake?). “It was a big, free-flowing stream. We even used to swim in it, everyone used to swim in it! It was a lot like the Ohau (clean).”
“They (the council) have polluted our stream. They’re going to plant on the north side, but what about the other side? No.
“Its getting strangled, the Waiwiri. All the weeds in it. You can’t even see the water. I couldn’t believe it.”
“I said to the guy (the council-commissioned expert Hamish Lowe), “why don’t you just shut it down (the Pot) and fix it up?” I was told, ‘we need to move on.”
“They’ve dug bores, that eases the spread of the groundwater. But its still going into the system. Its going to end up in there (the stream).”
“They said the water in Papaitonga isn’t polluted but towards the sea it is. That’s because of the Pot!
(H – do you support asking for a large sum of compensation for the state of the Waiwiri?) – yes.
Tyrill hopes the trust will meet again soon towards active management of the whenua. “Anything to benefit our stream, the whānau are there to help. We can decide to fence it off.”
17th Dec 17
“My great-grandmother, Waretini’s daughter Iwa, we come from her. The Kuiti’s come from Hinga. Our great-grandmother is buried on one of the hills – in one of the urupa on the hills, (south of the lake) but we don’t know which. But there’s bound to be people buried (near the mouth of the Waiwiri) as well. It would be on a hill, that’s where most of us got buried – on hills.”
(H – one of the highest points must be that hill we stood on, west of the Pot, looking down to your whenua. We could see the boundary fence of your property just below.)
“They used to go out there on horses and drays and used to camp there all the time, for pipis, fishing, and all that. They’d camp there, smoke them, and bring them back. There would have to be a papakainga there. Maybe raupo huts. If you’ve got the whole whānau there, the kuia, they’d be giving the orders! They would have come through from the marae. I can remember Dad talking about that, how they used to go through there – that’s how they lived.”
“They’d take crayfish and fish from the stream, whitebait, go and get seafood. Its obvious they’d go there with horses and dray. They just piled everything on, and away they’d go. “
“We would go across to Ngatok – easy! We could have canoed down the Waiwiri, we must have got there somehow. For Te Rauparaha to go to Papaitonga, they would have taken their canoes up there, its logical.”
“There was also a mill, a flax mill (in later times). (H – north-west of the lake?) “I would have put it closer to the swamp, further to the west.” 8. Tony Ryan, farmer, south side of stream near mouth. Interviews 17.1.18 & 21.1.18. Consent for use of following points given 25th Jan 2018.
My family has been farming on the south side of the Waiwiri stream since 1984. Dry stock cattle farming. I have been using electric fencing to keep stock from the stream and drains for the last 15 years.
The main drain that crosses the farm is maintained by Horizons Regional Council. The drain crosses multiple properties and is several kilometres long. At times there is a significant volume of water flowing into the Waiwiri Stream from the drain.
The farmers along the Waiwiri Stream are aware of the need to fence off their livestock from the stream, but I am not sure if the farmers along the long drain to the south of the Waiwiri Stream are as aware of this.
Not prepared to allow access through my farm (from Muhunoa West Road) due to Health and Safety concerns and insurance issues. The farm gates are locked. The only access for the paper road is off the beach.
The paper road was established to provide access to the beach for inland land owners for food gathering purposes. It does not follow the path of the stream or enable access to the stream without crossing private farm land.
There are eels in the Waiwiri Stream. The last time a digger was there (in 2017), I picked up eels after the digger and put them back into the stream. They were small, maybe young ones. I have also seen swans swimming in the Waiwiri Stream in December 2017.
The stream is clean. Initially when the “Pot” was first established there was a lot of discoloured water coming into the Waiwiri Stream from the “Pot” discharge drain. My late father got very upset. He didn’t like it, he was hammering the council about it. I haven’t noticed any discolouration for many years. Once the trees were established the discolouration disappeared.
Aquanet Consulting is regularly collecting water samples from the stream for testing. They are doing this work for the Horowhena District Council.
I have long standing concerns about pollution from Canadian Geese, which are present in large numbers on Lake Papaitonga (Waiwiri) and Lake Horowhenua. I even saw a pair of these Geese nesting on my farm this past year. Canadian Geese have been linked to contamination of waterways and beaches in North America. They were introduced as a game bird into New Zealand in 1905 and the population was managed by Fish and Game New Zealand, which culled excessive bird numbers. In 2011, the Government removed the protection status, allowing anyone to kill the birds.
Health of our local lakes - we need to acknowledge that there is a natural life cycle for ponds and lakes. I found a good description online for this “Ponds and lakes go through a natural aging process, and considering the “goal” of the erosion process is to fill in low areas with eroded earth from tall areas, the progression eventually fills in the pond or lake. In other words, nature’s goal is to turn your pond into land.” (www.kascomarine.com)
Riparian planting has been proposed for along the Waiwiri Stream. The Northern bank of the Waiwiri Stream is suitable for planting. The Southern bank of the Waiwiri Stream cannot be planted because of the need for digger access to clear silt and weeds from the stream for flood prevention purposes. There is a large area of land that drains into the Waiwiri Stream and into the long southern drain that feeds into the Waiwiri Stream. The clearing of the weeds and sediment is a regular necessity.
There has recently been a fence installed in the Perawiti block by Nigel Everton who leases that block. The fence was installed to keep livestock out of the Waiwiri Stream. There is now no danger of livestock damaging new riparian plantings.
Hoani Kuiti petitions Government for access to Lake Papaitonga – 1920
(National Archives – ref no MA 1, 1231, record no 1920/76, container C 457 844.)
Wai 2200, #3.1.335
3.10.17
Tena Koutou katoa,
I am writing this letter on behalf of my mother, aunt and myself to register our displeasure at the proposed 30-year extension of the 'POT'. We are landowners at Waiwiri and have concerns about waste overflowing into the Waiwiri and surrounding areas.
We wonder why the issue of waste overflow hasn't been dealt with? Surely in this day and age there must be better solutions to deal with wastewater sewage and would like to know why over the last three decades nothing has been done to transition from what is an archaic practice, being fazed out around the world, to something more sustainable?
Generations of our Tupuna, farmers and landowners alike have eaten and lived off this land but now we ask you this. Who would go near the 'POT' to fill their pot? Have we as a region not learned from Lake Horowhenua? How many years will it take before future generations can safely eat from Waiwiri without fear of contamination. How is the 30 more years of using the 'POT' the best solution for this region and all its people?
Sincerely Hamiora Scannell
Written on behalf of Huria Perawiti Erica Perawiti