DOCSLIB.ORG

Remarkables Conservation Area Summary of Ngāi Tahu Values

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Remarkables Conservation Area Summary of Ngāi Tahu Values Remarkables Conservation Area Summary of Ngāi Tahu Values, Practices and Associations 1 Contents Introduction ..................................................................................................................................................... 3 Purpose ........................................................................................................................................................ 3 Stage within the Process ............................................................................................................................. 3 Regulatory Context ...................................................................................................................................... 3 Methodology ............................................................................................................................................... 4 Area Description .......................................................................................................................................... 5 Assessment ...................................................................................................................................................... 8 Statement of Significance ............................................................................................................................ 8 Values, Practices and Associations Assessment .......................................................................................... 8 Ngāi Tahu ....................................................................................................................................................... 16 Tangata Whenua ....................................................................................................................................... 16 Manawhenua ............................................................................................................................................. 16 Connection with Place ............................................................................................................................... 17 Ngāi Tahu Values, Practices and Associations with Kawarau ........................................................................ 19 Values ........................................................................................................................................................ 19 Practices .................................................................................................................................................... 20 Associations ............................................................................................................................................... 20 Conclusions .................................................................................................................................................... 21 Author’s Comment on the Assessment ..................................................................................................... 21 Future Management Considerations......................................................................................................... 21 Bibliography ................................................................................................................................................... 22 Appendices .................................................................................................................................................... 23 Appendix 1: Crown Apology ...................................................................................................................... 23 Appendix 2: Ngāi Tahu Claims Settlement Act 1998 mechanisms ............................................................ 25 Appendix 3: Department of Conservation Protocols with Ngāi Tahu ....................................................... 28 Prepared for Te Papa Atawhai Department of Conservation Author: Ailsa Cain, [email protected] Report Date: 3 December 2020 Reviewers: Kaitiaki Rōpū ki Murihiku, Kaitiaki Rōpū ki Āraiteuru Disclaimer: This document, or parts of it, cannot be distributed or used without the permission of the author or the Department of Conservation Te Papa Atawhai. Sections may have restricted release due to their sensitive nature. 2 Introduction Purpose This report details the historical and contemporary Ngāi Tahu values, practices and associations with the Remarkables Conservation Area (the Conservation Area) and its surrounds. While the report is for a defined land area, the values, practices and associations tend to have a broader setting which is useful in understanding its Ngāi Tahu context and any future amendments to the land classification and/or its management. The report is structured as follows: • Introduction • Assessment of values, practices and associations • Ngāi Tahu context • Conclusion. Stage within the Process This report concentrates on the Ngāi Tahu values, practices and associations for the Conservation Area and is for use by the Department of Conservation Te Papa Atawhai (DOC in considering the appropriateness of the current classification of the stewardship land. This stage of the process does not consider how these values, practices and associations will influence or develop any reclassification criteria and its application, nor possible management options. It also does not outline manawhenua aspirations for the area. Regulatory Context The Conservation Area is provided for under section 7 of the Conservation Act 1987. The Act is to be interpreted and administered to give effect to the principles of Te Tiriti o Waitangi/Treaty of Waitangi.1 The Treaty partnership is an enduring Treaty-based relationship between Ngāi Tahu and the Crown. This partnership is based on the principles upon which the Treaty is founded and gives ongoing effect to the tino rangatiratanga of Ngāi Tahu alongside the requirement of the Crown to govern responsibly. With respect to conservation management, its practical application is expressed through the exercise of Ngāi Tahu kaitiakitanga (guardianship) responsibilities over their natural resources.2 Its practical application flows from Tiriti o Waitangi/Treaty of Waitangi, and its local expression for the Conservation Area comes from the Otago Conservation Management Strategy 2016, specifically outlined in section 1.4. 1 Conservation Act 1987, section 4. 2 Department of Conservation (2016) Otago Conservation Management Strategy, p.10 3 Methodology The Ngāi Tahu report has undertaken the following steps: 1. Operated under the guidance of manawhenua and sought advice/review from Papatipu Rūnanga 2. Described the historical and contemporary Ngāi Tahu context for the Conservation Area and its surrounds 3. Undertaken a site visit with Papatipu Rūnanga and DOC 4. Detailed key values, practices and associations for Kawarau, Tāpuae-o-Uenuku and Te Papapuni 5. Outlined its assessment criteria and undertaken an initial assessment. A statement of significance was developed for this report to undertake the assessment of values, practices and associations. This statement of significance is based on whakapapa and the execution of tino rangatiratanga by Ngāi Tahu in its takiwā rather than being geographically focused. As such, the statement is marked as whānau, hapū, Ngāi Tahu Whānui, Other iwi/hapū opposed to the standard practice of local, regional or national significance. Othher iwi/hapū has been included to recognise the connection iwi/hapū other than Ngāi Tahu may have with the whenua; for example, Te Waka o Māui is significant to all iwi. Whakatipu, Frankton Arms, Remarkables by James Crowe Richmond, 9 June 1867. Ref: 1935-0005-10, Te Papa Collection. Gift of EA Atkinson, 1935, on behalf of the artist's daughter, DK Richmond. 4 Area Description Traditional Narrative The wider area surrounding the Conservation Area is known as Ngā Puna Wai Karikari a Rākaihautū3 after the named tupuna from the Uruao waka and a mountain in the Conservation Area named after his kō, Tūwhakaroria. Rākaihautū led his travel party through Te Waipounamu and is traditionally credited with creating the great waterways of the interior of the island with his famous kō. Rākaihautū started with Lakes Rotoiti and Rotoroa in Nelson before tackling Takapō (Lake Tekapo), Pūkaki and Ōhau. These three were more or less plain sailing, however scooping out Lakes Hāwea, Wānaka and Whakatipu Waimāori was more difficult. He explored this majestic country, traversed the valleys of the Greenstone and Hollyford and arrived at Whakatipu Waitai (Lake McKerrow) where Rākaihautū again came in touch with the sea. Retracing his steps and turning south he made Te Ana-au (Lake Te Anau) and Moturau (Lake Manapouri). The final resting place of the ko, Tūwhakarōria, culminated at Mount Bossu, Akaroa Harbour.4 The story relates to the first human footsteps and is highly significant for Ngāi Tahu. To mark the conclusion of Rakaihautu's achievements, the name of the kō was ceremonially changed to Tuhiraki, the name by which it has been known ever since. Modern Boundary The Conservation Area is in the takiwā of Ngāi Tahu who have held ahi kāroa for centuries, and whose manawhenua over the area is legally recognised in the Te Rūnanga o Ngāi Tahu Act 1996. Seven Papatipu Rūnanga have shared interests in the Conservation Area. The Conservation Area does not follow traditional or modern boundaries of any specific meaning or reference to Ngāi Tahu. The Conservation Area comprises of lands returned to the Crown through
Load more

Recommended publications
  • Manapouri Tracks Brochure
    Safety Adventure Kayak & Cruise Manapouri Tracks Plan carefully for your trip. Make sure Row boat hire for crossing the Waiau your group has a capable and experienced River to the Manapouri tracks. leader who knows bushcraft and survival Double and single sea kayaks for rental Fiordland National Park skills. on Lake Manapouri. Take adequate food and clothing on Guided kayak and cruise day and Lake Manapouri your trip and allow for weather changes overnight tours to Doubtful Sound. All and possible delays. safety and paddling equipment supplied. Adventure Kayak & Cruise, Let someone know where you are Waiau St., Manapouri. going and when you expect to return. Sign Ph (03) 249 6626, Fax (03) 249 6923 an intention form at the Fiordland National Web: www.fiordlandadventure.co.nz Park Visitor Centre and use the hut books. Take care with river crossings, espe- cially after rain. If in doubt, sit it out. Know the symptoms of exposure. React quickly by finding shelter and providing warmth. Keep to the tracks. If you become lost - stop, find shelter, stay calm and wait for searchers to find you. Don't leave the area unless you are absolutely sure where you are heading. Hut Tickets Everyone staying in Department of Conservation huts must pay hut fees. With the exception of the Moturau and Back Valley huts, all huts on these tracks are standard grade, requiring one back country hut ticket per person per night. The Moturau hut on the Kepler Track requires a For further information contact: booking during the summer season, or two Fiordland National Park Visitor Centre back country hut tickets per person per Department of Conservation night in the winter.
    [Show full text]
  • FJ-Intro-Product-Boo
    OUR TEAM YOUR GUIDE TO FUN Chris & Sue Co-owners Kia or a WELCOME TO FIORDLAND JET Assistant: Nala 100% Locally Owned & Operated Jerry & Kelli Co-owners At Fiordland Jet, it’s all about fun! Hop on board our unique range of experiences and journey into the heart of Fiordland National Park – a World Heritage area. Our tours operate on Lake Te Anau and the crystal-clear, trout filled waters of the Upper Waiau river, which features 3 Lord of the Rings film locations. Travel deeper into one of the world’s last untouched wildernesses to the isolated and stunning Lake Manapouri, surrounded by rugged mountains and ancient beech forest. Escape the crowds and immerse yourself into the laid-back Kiwi culture. Located on Te Anau’s lake front, Fiordland Jet is the ideal place to begin your Fiordland adventure. We have a phone charging station, WIFI, free parking and a passionate team standing by to welcome you and help plan your journey throughout Fiordland. As a local, family owned company and the only scenic jet boat operator on these waterways, we offer our customers an extremely personal and unique experience. We focus on being safe, sharing an unforgettable experience, and of course having FUN! Freephone 0800 2JETBOAT or 0800 253 826 • [email protected] • www.fjet.nz Our team (from left): Lex, Laura, Abby, Rebecca, Nathan & Sim PURE WILDERNESS Pure wilderness JOURNEY TO THE HEART OF FIORDLAND Jet boat down the Waiau River, across Lake Manapouri, to the ancient forest of the Fiordland National Park. Enjoy the thrill of jet boating down the majestic trout-filled Waiau River, to the serene Lake Manapouri.
    [Show full text]
  • Factors Involved in the Recent Mortality of Plants from Forest and Scrub Along the Lake Te an Au Shoreline, Fiordland
    34 PROCEEDINGS OF THE NEW ZEALAND EcOLOGICAL SOCIETY. VOL. 24, 1977 FACTORS INVOLVED IN THE RECENT MORTALITY OF PLANTS FROM FOREST AND SCRUB ALONG THE LAKE TE AN AU SHORELINE, FIORDLAND A. F MARK" P. N. JOHNSON', J. B. WILSON' SUMMARY: Mortality of forest and scrub species from most deltas of the Lake Te Anau shoreline is described following unnaturally prolonged flooding during 1975. Despite a high incidence of pinhole borer in the affected beech trees there is conclusive evidence that the mortality in most species was due to prolonged high water tables that exceeded the tolerances of many important shoreline species. Differential mortality in Leptospermum scoparium (manuka) apparently depended on whether or not plants were totally submerged for substantial periods-their root systems appear to be tolerant of indefinite flooding. The results have substantiated previous predictions on submergence tolerance of species from lake-shore forest and scrub communities. These tolerance values had been derived by indirect methods and form the basis of the high-level operational guidelines for use of the lake waters for hydro-electric generation. INTRODUCTION and Buncrana Island) and at Mussel Cove, Lake Te Anau. The large deltas on Lake Te Anau were not Recent studies of shoreline vegetation of Lakes vi,sited until late December when many recently dead Manapouri and Te Anau (John.on, 1972a, I972h; and dying trees, mostly beech, were noticed. Mark et aI., 1972) were aimed at assessing the toler- During February 1976 four days were spent in ances to submergence and emergence of species from examining the 20 largest deltas on the Lake Te the various zones.
    [Show full text]
  • And Did She Cry in Māori?”
    “ ... AND DID SHE CRY IN MĀORI?” RECOVERING, REASSEMBLING AND RESTORYING TAINUI ANCESTRESSES IN AOTEAROA NEW ZEALAND Diane Gordon-Burns Tainui Waka—Waikato Iwi A thesis submitted in partial fulfilment of the requirements for the Degree of Doctor of Philosophy in History The University of Canterbury 2014 Preface Waikato taniwha rau, he piko he taniwha he piko he taniwha Waikato River, the ancestral river of Waikato iwi, imbued with its own mauri and life force through its sheer length and breadth, signifies the strength and power of Tainui people. The above proverb establishes the rights and authority of Tainui iwi to its history and future. Translated as “Waikato of a hundred chiefs, at every bend a chief, at every bend a chief”, it tells of the magnitude of the significant peoples on every bend of its great banks.1 Many of those peoples include Tainui women whose stories of leadership, strength, status and connection with the Waikato River have been diminished or written out of the histories that we currently hold of Tainui. Instead, Tainui men have often been valorised and their roles inflated at the expense of Tainui women, who have been politically, socially, sexually, and economically downplayed. In this study therefore I honour the traditional oral knowledges of a small selection of our tīpuna whaea. I make connections with Tainui born women and those women who married into Tainui. The recognition of traditional oral knowledges is important because without those histories, remembrances and reconnections of our pasts, the strengths and identities which are Tainui women will be lost. Stereotypical male narrative has enforced a female passivity where women’s strengths and importance have become lesser known.
    [Show full text]
  • Whale Rider: the Re-Enactment of Myth and the Empowerment of Women Kevin V
    Journal of Religion & Film Volume 16 Article 9 Issue 2 October 2012 10-1-2012 Whale Rider: The Re-enactment of Myth and the Empowerment of Women Kevin V. Dodd Watkins College of Art, Design, and Film, [email protected] Recommended Citation Dodd, Kevin V. (2012) "Whale Rider: The Re-enactment of Myth and the Empowerment of Women," Journal of Religion & Film: Vol. 16 : Iss. 2 , Article 9. Available at: https://digitalcommons.unomaha.edu/jrf/vol16/iss2/9 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Whale Rider: The Re-enactment of Myth and the Empowerment of Women Abstract Whale Rider represents a particular type of mythic film that includes within it references to an ancient sacred story and is itself a contemporary recapitulation of it. The movie also belongs to a further subcategory of mythic cinema, using the double citation of the myth—in its original form and its re-enactment—to critique the subordinate position of women to men in the narrated world. To do this, the myth is extended beyond its traditional scope and context. After looking at how the movie embeds the story and recapitulates it, this paper examines the film’s reception. To consider the variety of positions taken by critics, it then analyses the traditional myth as well as how the book first worked with it. The onclusionc is, in distinction to the book, that the film drives a wedge between the myth’s original sacred function to provide meaning in the world for the Maori people and its extended intention to empower women, favoring the latter at the former’s expense.
    [Show full text]
  • Te Korowai O Wainuiārua Historical Account – Draft for Eminent Historian Review Contents
    Te Korowai o Wainuiārua historical account – 25 June 2020 Te Korowai o Wainuiārua Historical Account – Draft for eminent historian review Contents Te Korowai o Wainuiārua Historical Account – Draft for eminent historian review .............................. 1 1. Uenuku, Tamakana, and Tamahaki at 1840 and the Treaty of Waitangi ....................................... 3 Uenuku, Tamakana, and Tamahaki identity at 1840 .......................................................................... 3 Uenuku ............................................................................................................................................ 3 Tamakana ........................................................................................................................................ 3 Tamahaki ......................................................................................................................................... 3 The Treaty of Waitangi........................................................................................................................ 4 2. Uenuku, Tamakana, and Tamahaki and the Colonial State 1840-1860 .......................................... 4 The New Zealand Company ................................................................................................................ 4 The Spain Commission ........................................................................................................................ 5 Crown purchasing negotiations .........................................................................................................
    [Show full text]
  • The Whare-Oohia: Traditional Maori Education for a Contemporary World
    Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. TE WHARE-OOHIA: TRADITIONAL MAAORI EDUCATION FOR A CONTEMPORARY WORLD A thesis presented in partial fulfilment of the requirements for the degree of Masters of Education at Massey University, Palmerston North, Aotearoa New Zealand Na Taiarahia Melbourne 2009 1 TABLE OF CONTENTS He Mihi CHAPTER I: INTRODUCTION 4 1.1 The Research Question…………………………………….. 5 1.2 The Thesis Structure……………………………………….. 6 CHAPTER 2: HISTORY OF TRADITIONAL MAAORI EDUCATION 9 2.1 The Origins of Traditional Maaori Education…………….. 9 2.2 The Whare as an Educational Institute……………………. 10 2.3 Education as a Purposeful Engagement…………………… 13 2.4 Whakapapa (Genealogy) in Education…………………….. 14 CHAPTER 3: LITERATURE REVIEW 16 3.1 Western Authors: Percy Smith;...……………………………………………… 16 Elsdon Best;..……………………………………………… 22 Bronwyn Elsmore; ……………………………………….. 24 3.2 Maaori Authors: Pei Te Hurinui Jones;..…………………………………….. 25 Samuel Robinson…………………………………………... 30 CHAPTER 4: RESEARCHING TRADITIONAL MAAORI EDUCATION 33 4.1 Cultural Safety…………………………………………….. 33 4.2 Maaori Research Frameworks…………………………….. 35 4.3 The Research Process……………………………………… 38 CHAPTER 5: KURA - AN ANCIENT SCHOOL OF MAAORI EDUCATION 42 5.1 The Education of Te Kura-i-awaawa;……………………… 43 Whatumanawa - Of Enlightenment..……………………… 46 5.2 Rangi, Papa and their Children, the Atua:…………………. 48 Nga Atua Taane - The Male Atua…………………………. 49 Nga Atua Waahine - The Female Atua…………………….. 52 5.3 Pedagogy of Te Kura-i-awaawa…………………………… 53 CHAPTER 6: TE WHARE-WAANANGA - OF PHILOSOPHICAL EDUCATION 55 6.1 Whare-maire of Tuhoe, and Tupapakurau: Tupapakurau;...…………………………………………….
    [Show full text]
  • Legend -Voyage from Hawaiiki
    Voyage from Hawaiki The The story of Te Arawa begins in Hawaiki, the distant land of our ancestors. Our iwi (tribe) is named aer the Te Arawa waka that brought them to the shores of Aotearoa. Theirs was an epic ourney; one that took courage, skill, and powerful magic to survive. Houmaitawhi# was a chief of a tribe called Nga# %homairangi in Hawaiki. His family became embroiled in a series of con&icts which lead to the momentous decision to leave. Trouble in Hawaiki The trouble began when the powerful chief Uenuku ate Potakatawhi#, the pet dog of Houmaitawhi#. The chief)s sons Tamatekapua and Whakaturia missed their father)s pet and set out to +nd him, calling his name as they went. When they entered Uenuku)s village they were delighted to hear an answering howl , only to discover that the sound was coming from inside the belly of Uenuku. The two brothers schemed how to take revenge for this insult. They se-led on the idea of stealing kuru (breadfruit) from Uenuku)s precious tree. Night aer night, they crept up to his house on s#lts and took as much as they could carry. .ut before long, they were found out. A violent ba-le ensued. Tamatekapua)s forces won the +ght, but Houmaitawhi# told his son to seek out a peaceful life in a new land. So he began to make prepara#ons to leave Hawaiki forever. Houmaitawhi# was too old to go himself. So he appointed his son Tamatekapua leader of the e0pedi#on. The Voyage Begins A great tree was felled and the waka (canoe) was built, ready to take on the fearsome ocean waves.
    [Show full text]
  • Patuone - Ngati Hao & Ngapuhi 3/16/16, 2:40 PM
    Patuone - Ngati Hao & Ngapuhi 3/16/16, 2:40 PM Back to "Patuone A Life" Index Ngāti Hao and Ngāpuhi Apart from the mention of Ngāti Hao in various census records of hapū members, there is little recorded in official histories. The history of Ngāti Hao therefore is therefore better known through the exploits of its much later rangatira. The links of Ngāti Hao are, however, closely interwined with Te Popoto. The stronghold of Patuone's section of Ngāti Hao in Patuone's own time was the upper reaches of the Hokianga in the Waihou Valley at a place called Whakanekeneke together with lands, cultivations and and a kainga near Horeke, much closer to the harbour proper. There are accounts from Williams, Earle, Angus and others about visiting Patuone there as well as a watercolour depiction of Patuone's kainga by Augustus Earle, dating from 1827. Nene also had a pa at Lake Omapere1. Ngāti Hao derives its name from an incident rather than an ancestor. This is in accordance with what is accepted as one account for the iwi name Ngāpuhi, that it relates to an event rather than attaching to a person and founding ancestor. Following a massacre at Te Totara, an island in the Waihou River, the 'Hao' of Ngāti Hao refers to the assigned role of gathering up the bones of the slain. Ngāti Hao is also significant in that it was an influential hapū due to the great mana which attached to its key leaders over many generations right down to Patuone. Later references by pākehā suggested it was a powerful but declining force in the latter stages of the lives of Patuone and Nene.
    [Show full text]
  • Redalyc.Reintroducing Maori Ethnomathematical Activities Into
    Revista Latinoamericana de Etnomatemática E-ISSN: 2011-5474 [email protected] Red Latinoamericana de Etnomatemática Colombia Trinick, Tony; Meaney, Tamsin; Fairhall, Uenuku Reintroducing Maori ethnomathematical activities into the classroom: traditional Maori spatial orientation concepts Revista Latinoamericana de Etnomatemática, vol. 8, núm. 2, junio-septiembre, 2015, pp. 415-431 Red Latinoamericana de Etnomatemática San Juan de Pasto, Colombia Available in: http://www.redalyc.org/articulo.oa?id=274041586021 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative Trinick, T., Meaney, T., & Fairhall, U. (2015). Reintroducing Māori ethnomathematical activities into the classroom: traditional Māori spatial orientation concepts. Revista Latinoamericana de Etnomatemática, 8(2), 415-431. Artículo recibido el 13 de noviembre de 2014; Aceptado para publicación el 1 de mayo de 2015 Reintroducing Māori ethnomathematical activities into the classroom: traditional Māori spatial orientation concepts Reintroduciendo actividades etnomatemáticas maoríes en el aula: conceptos tradicionales maoríes de orientación espacial Tony Trinick1 Tamsin Meaney2 Uenuku Fairhall3 Abstract Māori mathematical practices were excluded from schooling in Aotearoa/New Zealand for over 150 years as a result of explicit policies precluding the use of the Indigenous language and culture. As a consequence of the range of assimilationist policies, by the 1970s, the Māori language was considered endangered. In response to the perilous state of the language, Māori communities set up their own schools, initially outside of the state system, to support the revitalisation of the language and culture.
    [Show full text]
  • Fiordland Day Walks Te Wāhipounamu – South West New Zealand World Heritage Area
    FIORDLAND SOUTHLAND Fiordland Day Walks Te Wāhipounamu – South West New Zealand World Heritage Area South West New Zealand is one of the great wilderness areas of the Southern Hemisphere. Known to Māori as Te Wāhipounamu (the place of greenstone), the South West New Zealand World Heritage Area incorporates Aoraki/Mount Cook, Westland Tai Poutini, Fiordland and Mount Aspiring national parks, covering 2.6 million hectares. World Heritage is a global concept that identifies natural and cultural sites of world significance, places so special that protecting them is of concern for all people. Some of the best examples of animals and plants once found on the ancient supercontinent Gondwana live in the World Heritage Area. Left: Lake Marian in Fiordland National Park. Photo: Henryk Welle Contents Fiordland National Park 3 Be prepared 4 History 5 Weather 6 Natural history 6 Formation ������������������������������������������������������� 7 Fiordland’s special birds 8 Marine life 10 Dogs and other pets 10 Te Rua-o-te-moko/Fiordland National Park Visitor Centre 11 Avalanches 11 Walks from the Milford Road Highway ����������������������������� 13 Walking tracks around Te Anau ����������� 21 Punanga Manu o Te Anau/ Te Anau Bird Sanctuary 28 Walks around Manapouri 31 Walking tracks around Monowai Lake, Borland and the Grebe valley ��������������� 37 Walking tracks around Lake Hauroko and the south coast 41 What else can I do in Fiordland National Park? 44 Contact us 46 ¯ Mi lfor d P S iop ound iota hi / )" Milford k r a ¯ P Mi lfor
    [Show full text]
  • Anglers' Notice for Fish and Game Region Conservation
    ANGLERS’ NOTICE FOR FISH AND GAME REGION CONSERVATION ACT 1987 FRESHWATER FISHERIES REGULATIONS 1983 Pursuant to section 26R(3) of the Conservation Act 1987, the Minister of Conservation approves the following Anglers’ Notice, subject to the First and Second Schedules of this Notice, for the following Fish and Game Region: Southland NOTICE This Notice shall come into force on the 1st day of October 2017. 1. APPLICATION OF THIS NOTICE 1.1 This Anglers’ Notice sets out the conditions under which a current licence holder may fish for sports fish in the area to which the notice relates, being conditions relating to— a.) the size and limit bag for any species of sports fish: b.) any open or closed season in any specified waters in the area, and the sports fish in respect of which they are open or closed: c.) any requirements, restrictions, or prohibitions on fishing tackle, methods, or the use of any gear, equipment, or device: d.) the hours of fishing: e.) the handling, treatment, or disposal of any sports fish. 1.2 This Anglers’ Notice applies to sports fish which include species of trout, salmon and also perch and tench (and rudd in Auckland /Waikato Region only). 1.3 Perch and tench (and rudd in Auckland /Waikato Region only) are also classed as coarse fish in this Notice. 1.4 Within coarse fishing waters (as defined in this Notice) special provisions enable the use of coarse fishing methods that would otherwise be prohibited. 1.5 Outside of coarse fishing waters a current licence holder may fish for coarse fish wherever sports fishing is permitted, subject to the general provisions in this Notice that apply for that region.
    [Show full text]