Woolly Nightshade Bio-Control Agent Application

DEC 2008

Cultural Impact Assessment

Prepared for Environment Bay of Plenty New Organism Application to Environmental Risk Management Authority New Zealand

MIHI

Ko Mauao Te Maunga

Ko Tauranga Te Moana

Tihei Mauri ora

E wehi ana ki a Ihowa te timatanga o te kupu

Maungarongo pai ki runga I te whenua

Arohanui ki nga tangata katoa

E nga mate o te wa e hinga atu e hinga mai nei

Haere,haere, haere atu ra

Tena koutou rau rangatira ma

E rongo mai nei ki tenei Kaupapa kei mua I a tatou I tenei wa

Nga karanga maha kei waenganui I a tatou

Tena koutou, tena koutou, tena tatou katoa

TABLE OF CONTENTS

Mihi ...... 2

Acknowledgements ...... 4

Project Team...... 5

Introduction ...... 6

Purpose ...... 6 Cultural Impact Assessment ...... 7 Methods ...... 7 Statutory Framework ...... 10

A Tangata Whenua Perspective on Bio-control ...... 12

Maori and the Environment ...... 12

Tangata Whenua Approach ...... 12

Kaitiakitanga: Stewardship and Guardianship ...... 13 Rangatiratanga: Self-Determination...... 13 Manaakitanga: Hospitality and Protection ...... 14 Mauritanga: Life-force and Essence ...... 14 Whanaungatanga: Relationships ...... 14 Wairuatanga: Spirituality ...... 14

Consultation and Engagement ...... 15

Background engagement ...... 15 Formal Engagement Process ...... 16 Future Applications for Bio-Control from the Applicant ...... 18

Assessment of Effects ...... 19

Environment ...... 20 Culture ...... 21 Health and Wellbeing ...... 23 Participation ...... 25

References ...... 27

ACKNOWLEDGEMENTS

Engagement Hui

 Kaumatua, Kuia and ringawera of Maungatapu Marae

 Hui participants of Tauranga Moana

Agencies

 Environmental Risk Management Authority - Zack Bishara

 Environment Bay of Plenty - John Mather, Sara Brill, Walter Stahel, Des Pooley, Patrick McGarvey

 Landcare Research - Lynley Hayes

Consulting Scientist

 Richard Hill

PROJECT TEAM

Co-Author

Shadrach Rolleston

 PhD Candidate Planning Department at the University of Auckland

 Bachelor of Resource and Environmental Planning (Hons) - Massey University

Co-Author & Co-ordinator

Des Heke Kaiawha

 Bachelor Parks, Recreation and Tourism Management

 Bachelor Social Science (Hons) Resources and Environmental Planning

 Director of Papatuanuku Services; www.papatuanuku.co.nz

Facilitator

Nessie Kuka

 Bachelor Iwi and Environmental Management

 Post Graduate Diploma Maori Development

INTRODUCTION

Environment Bay of Plenty (EBOP) are preparing an application for approval from the Environmental Risk Management Authority (ERMA) to import and release from containment the Lace-bug Gargaphia decoris (Hemiptera, Tingidae) as a biological control agent for the weed woolly nightshade.

The applicant is acting on behalf of a consortium of Regional Councils and the Department of Conservation. Woolly Nightshade is a serious problem for landowners and is an established noxious weed north of Nelson. Woolly Nightshade is a highly invasive tree that prevents the establishment of other flora. The trees produce numerous seeds and birds aid its spread. The leaves are known to produce harmful skin reactions also.

Small areas of woolly nightshade can be successfully controlled by physical or chemical treatment, but there is a substantial seed bank, and reinvasion of cleared patches is common. Neither approach is feasible over the large number of sites in New Zealand where this weed is a problem. In such a situation the use of biological control is a viable option because agents seek out infestations to feed on, and maintain themselves from year to year. When biological control is successful, the agent is able to maintain pressure on the weed everywhere, in perpetuity. This action is selective, promoting gradual change in vegetation composition (Hill, 2008).

PURPOSE

This report has been commissioned by Environment Bay of Plenty to assess the potential cultural impacts for the release of a biological control agent for the weed woolly nightshade. Consultation and engagement with Tangata Whenua is enacted through the Hazardous Substances and New Organisms Act 1996 (HSNO).

The impacts are assessed and evaluated based on information provided by the applicant and wananga conducted by Tangata Whenua. The overall purpose of this assessment is to:

 Identify and describe Maori cultural values associated with the release of a biological control agent;  Identify the impacts on Tangata Whenua of the release of a biological control agent;  Evaluate the effects of the biological control agent cultural values.  Recommend measures to avoid, remedy or mitigate any adverse effects of the biological control agent.

CULTURAL IMPACT ASSESSMENT

A cultural impact assessment (CIA) is a report documenting Maori cultural values, interests and associations with an area or a resource, and the potential impacts of a proposed activity on these. A CIA is a planning tool that helps to facilitate Maori participation in the planning process. Like other technical reports, a resource consent applicant may commission a CIA and the report is regarded as technical advice. A CIA is not a statutory requirement for a resource consent application; however, an assessment can assist the applicant and consenting authority in responding to issues affecting Tangata Whenua.

The CIA will form part of the applicants Assessment of Environmental Effects. A CIA can:

 Identify the effects of a proposed activity on Tangata Whenua cultural associations with the environment.  Identify or assist identification and formulation of methods to avoid, remedy or mitigate adverse effects on cultural values and associations.  Suggest what conditions of consent could be applied if consent is granted.  Provide iwi and hapu with comprehensive information and improved understanding of the proposed activity.

METHODS

Many Maori researchers have adopted a philosophical framework that supports a Kaupapa Maori approach to indigenous research. Kaupapa Maori research has emerged as a response to the negative impact of conventional western research methodologies on Maori. Kaupapa Maori research is an attempt to reclaim confidence in the research fraternity, it is also about the promotion of Maori realities (Jones et al., 2006, Barnes, 2006). For many indigenous communities, research evokes negative emotions of hostility, anger, mistrust and cynicism. Research is implicated in the production of western knowledge, and the development of western theories that legitimise the dispossession of Maori knowledge. Western researchers have traditionally adopted a position of dominance.

Indigenous knowledge has often been associated in the western context with the primitive and archaic (Semali and Kincheloe, 1999). Many of the challenges of indigenous research relate to the difficulty of interpreting an indigenous knowledge system using a western scientific approach. Indigenous systems are perceived as being outside conventional scientific understanding and therefore lack scientific rigour and objectivity. Some theorists argue that the critical difference between indigenous knowledge and western science lies between their relationships to power. The dominant western traditions exercise the power to marginalise and legitimise (Grenier and International Development Research Centre, 1998). If conclusions cannot be supported by empirical evidence, if results cannot be measured or replicated then validity of the result is in doubt. Nevertheless, while not totally discounted as irrelevant, some have manipulated and reinterpreted indigenous knowledge out of context to fit within a scientific framework (Durie, 2005).

Western science is in a period of change and transition. The accepted precepts that underpin scientific inquiry have been challenged and many academics are trying to introduce holistic approaches to accommodate the interconnectedness of biophysical, social and cultural phenomena. Some academics have advanced the notion of an interface between indigenous knowledge and western science (figure 1). The approach draws from both knowledge sets, rather than promoting one over another. Many indigenous researchers and scientist prescribe to working with and in both areas. Research at the interface of indigenous knowledge and western science essentially seeks to extract energy from two systems in order to create new knowledge. The interface is an acknowledgement of two bodies of knowledge working toward a common goal of knowledge creation. Researchers at the interface have access to both knowledge sets and are comfortable working between both. There is a fundamental shift from contesting and competing ideologies and approaches, to an amalgamation of systems. However, there are issues about compatibility of data and universal measurements. The assessment and evaluation of economic and cultural values may be difficult to quantify and compare. Despite the difficulties, there are conventional tools and measures that have been adequately used for cultural programmes (Durie, 2005, Durie, 2004).

Figure 1: Research Interface

Source: Durie (2005)

Te Awekotuku (1991) sets out some ethical guiding principles for researchers when conducting research with Maori. Korero and consultation with the hapu concerned is necessary to facilitate a sense of inclusion and ownership of the information collected. Articulation of cultural values as observed by the Tangata Whenua is important in describing or defining the many strands that go to make up cultural values as they apply to the site. Table 1 illustrates guiding research principles.

Table 1: Guiding Research Principles

Maori Term English Term

Aroha ki te Tangata Respect for people

Kanohi kitea The seen face, that is to present yourself to people face to face

Titiro, whakarongo, korero Look, listen, speak

Manaaki ki te Tangata Share and host people, be generous

Kia tupato Be cautious

Kaua e takahia te mana o te Tangata Do not trample over the mana of people

Kaua e mahaki Do not flaunt your knowledge

Source: (New Zealand. Ministry of Maori Affairs and Te Awekotuku, 1991)

This cultural impact assessment (CIA) uses qualitative research methods in the collection; evaluation; and analysis of data gathered from literature and effected parties. Qualitative researchers aim to gather an in-depth understanding of human behaviour and the underlying rationale behind reasons that govern human behaviour. Simply put, it investigates the why and how of decision making, not just what, where, and when. Barnes (2006) notes that most indigenous research relies on qualitative research methods and in particular interviews. In applying a Kaupapa Maori research methodology to this CIA; the following methods were used for the collection and analysis of data. Table 2 shows the tasks that relate to compiling this CIA.

Table 2: CIA Tasks

Task Description

1 Meet with lead consultants and clients to confirm timelines and project brief

2 Desktop review of current literature including, historical reports and publications; iwi and hapu planning documents, Treaty of Waitangi Claims reports; legislation and council plans

3 Seek agreement from whanau, hapu for the CIA to be undertaken by the sub- consultant (author)

4 Engagement with Tangata Whenua to gather and collect information and data important for the composition of the CIA

5 Development of an assessment framework

6 Development of a draft CIA report

7 Peer Review

8 Draft CIA to lead consultants

9 Final CIA

STATUTORY FRAMEWORK

HAZARDOUS SUBSTANCES AND NEW ORGANISMS ACT 1996

All persons exercising functions of HSNO must give affect to section 6 (d) and section 8, which requires applicants to take into account:

The relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, valued flora and fauna, and other taonga

The legislation also requires:

All persons exercising powers and functions under this Act shall take into account the principles of the Treaty of Waitangi

RESOURCE MANAGEMENT ACT 1991 (RMA)

The RMA is the principal piece of legislation providing for the “sustainable management” of New Zealand‟s natural and physical resources.

The purpose of the RMA is stated in section 5, “the Act is to promote sustainable management”. Those persons exercising functions and powers under the RMA shall recognize and provide for: 6(e) – the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, wahi tapu and other taonga; 6(f) the protection of historic heritage from inappropriate subdivision, use, and development; and 6(g) the protection of recognised customary activities. Section 7 recognises the role of kaitiakitanga, as well as the ethic of stewardship. The principles of the Treaty of Waitangi shall also be taken into account (New Zealand. Parliament., 1991).

REGIONAL POLICY STATEMENT (RPS)

The Regional Policy Statement‟s purpose is to promote the sustainable management of natural and physical resources within the region. Sustainable management is promoted by an overview of the resource management issues of the region with policies and methods to achieve integrated management of the environment. The significant issues identified facing Tangata Whenua within the region include:

 Recognition of Te Tino Rangatiratanga  Recognition of Iwi, Hapu and Whanau  Kaitiakitanga  The Maori Environmental Resource Management System  Coastal Resource  Consent Applications  Land Development  Pollution and Water Quality  Waste to Water  Geothermal Resources  Heritage Protection  Natural Hazards (Environment Bay of Plenty, 1999)

The Bay of Plenty Regional Policy Statement is currently under review.

NGAITERANGI IWI MANAGEMENT PLAN

Ngaiterangi have an iwi management plan that was produced in 1995, however, the current plan is under review. The plan sets out broad policy statements for guiding iwi interest within their rohe (traditional area). Statements cover issues related to: land; marae and marae community zones; harbour, inland waterways and estuaries; port activities; coastal foreshore; waahi tapu and cultural heritage sites; visual appearance of Mauao; iwi and hapu resource management; and rates and services.

The overarching statement for hapu of Ngaiterangi states:

All environmental activities that take place with the rohe of Ngaiterangi must take into account the impact on the cultural social and economic survival of the Ngaiterangi hapu. No environmental activities will be permitted where that survival will be put at risk (Te Runanga o Ngaiterangi, 1998).

A TANGATA WHENUA PERSPECTIVE ON BIO-CONTROL

MAORI AND THE ENVIRONMENT

The relationships between Maori and the wider cosmos guide their interactions with the environment. At the very centre of this relationship to lands is the notion of land personified as Mother. According to Maori tradition, all natural and physical resources including animals, plants, rivers, mountains and people descend from Mother Earth. Maori traditions, stories, genealogies and histories attribute their emergence and existence to their collective relationship and connection to Mother Earth. The land and environment nurtures, supports and cares for its inhabitants. People are all connected through their relationship to Mother Earth and her progeny. All indigenous societies have stories and narratives explaining their creation and emergence into humanity. These stories are inextricably linked to an indigenous world-view that connects people together, and the environment in which they live (Coates, 2004). All things in the natural world are the descendants of Mother Earth. Therefore, people's health and survival require good land care and management (Barrera-Bassols and Zinck, 2003). The sustainability of land and its associated resources is an inherent environmental ethic, inextricably linked to a relationship to the natural world. Maori view both themselves and nature as part of an extended ecological family that shares ancestry and origins (Salmon, 2000).

Through the Maori creation story and in history the creation of trees and forest is the domain attributed to Tane Mahuta. Tane is the divinity or the personification of the life force that created and sustains forests, and its associated environments, biodiversity and fauna. Tane is the authority who exerts power and influence over every feature and characteristic of forests. He is the natural guardian and protector.

It was Tane, who created the first human, forming her from the ground and breathed life into her through her nostrils – she was Hineahuone. As a consequence, Maori are referred to as Tangata Whenua or people of the land. Tangata refers to man and whenua land. The word whenua also refers to placenta. Just as a placenta connects a baby and mother together so to are Maori connected with the land. The placenta provides sustenance from the mother to baby, as does the land to people. In a symbolic manner the placenta of a new born baby, is buried on tribal lands representative of a personal and collective bond to a geographic area that establishes cultural and spiritual continuity (Mead, 2003).

TANGATA WHENUA APPROACH

Tangata Whenua are kaitiaki, and have a role and responsibility to manage, nurture and protect the natural and physical environment for current and future generations.

The environment and the spread and infestation of foreign weeds and pest is a major concern for Tangata Whenua, as is any impact on the natural environment and biodiversity. They also recognise there are some major benefits to using bio-control agents to control weeds. Tangata Whenua generally support the control and management of weed pests, however, the use of bio-control agents are not free from risk. It is a role of Tangata Whenua to assess the impacts of pest weed on the environment against the potential harmful risks bio-controls may have. Scientific knowledge and testing of bio-control agents can give Tangata Whenua some assurances, but it‟s the uncertainty of how new bio-control agents become established and their behaviour in new environments that make Tangata Whenua wary and cautious.

The assessment of the cultural impacts of a bio-control agent on Tangata Whenua is evaluated against established cultural values. These values guide the relationship between Tangata Whenua and the environment.

KAITIAKITANGA: STEWARDSHIP AND GUARDIANSHIP

Traditionally, Maori believe there is a deep kinship relationship between humans and the natural world. All life is connected. People are not superior to the natural order; they are part of it. Like other indigenous cultures, Maori see humans as part of the web or fabric of life. To understand the world, one must understand the relationships between different parts of the web. Kaitiakitanga is a vehicle for rediscovering and applying these ideas.

A kaitiaki is a person or group that is recognised as a guardian by the Tangata Whenua. For instance, a hapu may be the kaitiaki for a particular resource.

RANGATIRATANGA: SELF-DETERMINATION

A rangatira is a chief, the suffix -tanga implies the quality or attributes of chieftainship, and the addition of intensifier tino in this context means the phrase can be translated as 'absolute/unqualified chieftainship'. Its closest English translation is self-determination.

Rangatiratanga is embodied within the concept of mana whenua and defines the ability to exercise and manage the relationship between ourselves, our culture and traditions, and our environment. Rangatiratanga incorporates the right to make, alter and enforce decisions pertaining to how a resource was/is to be used and/or managed, and by whom.

MANAAKITANGA: HOSPITALITY AND PROTECTION

The customs governing the manner in which visitors are welcomed, established and protected are a central theme to the culture. This concept, called manaakitanga, establishes our responsibilities as hosts. It implies hospitality – toward manuhiri (visitors), whenua (land), taonga (treasures), and tangata (the people). It requires a responsibility to deliver and provide our very best.

The ability of a host community to receive, provide, and welcome visitors can enhance or spoil the reputation and status of a host community. The ability to nurture and protect inhabitants and the environment is also an important element of manaakitanga.

MAURITANGA: LIFE-FORCE AND ESSENCE

The word Mauritanga originates from the word mauri, which means life force or essence. Mauri is both animate and inanimate. It binds the two parts of body and spirit together.

In Maori thought all things are believed to have a mauri. It is this mauri, which provides all living things and every place with a unique personality. The key to the traditional Maori view towards environmental issues is the importance of not altering a mauri to the extent that it is no longer recognisable.

WHANAUNGATANGA: RELATIONSHIPS

Whanaungatanga is derived from the word, whanau meaning family. In this context Whanaungatanga is not just confined to the immediate notions of parents and siblings, but extends to encompass a wider breadth of relationships. Maori are referred to as Tangata Whenua, meaning people of the land. Maori have a unique relationship with land and derive their origins from the earth. In essence, land and the relationship to land is bound in an inherent reciprocal relationship.

WAIRUATANGA: SPIRITUALITY

Maori recognised an immortal element in man, which is referred to as the wairua. Wairua refers to the innate spiritual nature of a person and their extended relationships to natural, physical and supernatural characteristics of their environment. Wairuatanga is a condition of spiritual and emotional connection. It is a spiritual and emotional connection between: people and people, people and ancestors; people and deity; and people and the environment.

Wairuatanga underpins our ability to interpret conditions, signs and symbols as observed through the natural environment.

CONSULTATION AND ENGAGEMENT

BACKGROUND ENGAGEMENT

Steps were taken to address Tangata Whenua concerns with bio-control at the Tauranga Moana Taumata Taiao Hui at Tahuwhakatiki Marae, Welcome Bay held in early June 2008. The hui was attended by Tangata Whenua involved in environmental projects from around Tauranga Moana. Local authority staff were present at the hui, along with representatives from ERMA, Ministry of Agriculture and Forestry, Department of Conservation and Ministry for the Environment. EBOP staff noted the proposal to apply for approval to introduce a bio- control agent for Woolly Nightshade. A request was made to EBOP for Tangata Whenua to be engaged more directly with the application process. Papatuanuku Services was contracted by the Applicant to facilitate and co-ordinate the Tangata Whenua engagement and provide CIA report.

As a consequence an approach was made to the EBOP Regional Maori Committee on the 30th June 2008 where the issue of introducing bio-control agents within the „rohe‟ was outlined.

Discussions and hui were held with potentially affected Tangata Whenua representatives after further information was provided by EBOP. These discussions were conducted prior to the formal „Consultation Hui‟ to give guidance and direction on how to approach the application.

Further direction was also sought from ERMA on assessing the impacts of the new organism to Tangata Whenua. What formulated was a dual process to inform Tangata Whenua about the HSNO process and participating in the Application as an affected party.

Attendance to both the Tauranga Moana Tangata Whenua Collective and Western Bay of Plenty District Council Maori Forum occurred on 11th September and 3rd October 2008 respectively. These forums include Tangata Whenua representatives throughout the entire Western Bay of Plenty sub-region.

FORMAL ENGAGEMENT PROCESS

Approximately 50 Tangata Whenua representatives and members communicated during the engagement process for the development of this CIA.

Two notified engagement „Consultation Hui‟ were conducted on 26th September and 2nd October 2008 at Maungatapu Marae. The later hui was dedicated to addressing issues with regard to the release of the bio-control agent. Invitations were sent to Tangata Whenua and notices placed in local newspapers. Maori landowners and Maori Trusts were also invited to attend. Both hui started with a powhiri at 9.30am and were open to all Tangata Whenua. The engagement also acknowledged a process to help Tangata Whenua deal with any future EBOP applications to ERMA for biological control agents. EBOP had indicated that there was a need to consult on this matter. Both EBOP and ERMA recommended engagement with Tangata Whenua on this application so that:

 Tangata Whenua environmental issues in regard to risk are heard  A process is established to deal with ERMA applications; and  Assistance is provided to develop protocols and policy on ERMA biological control applications.

The first hui involved a presentation by Zack Bishara from ERMA. This presentation focussed on:

 HSNO Act 1996;  Role of ERMA;  Enforcement responsibilities;  Incorporating Maori perspectives;  Tangata Whenua involvement with ERMA and the HSNO process; and  Enhancing Tangata Whenua engagement in HSNO Decision Making.

The second hui involved key people in the research and the preparation of the application for the release of the bio-control agent.

Contact Organisation Organisations Role

John Mather Environment Bay of Plenty Applicant

Lynley Hayes Landcare Research Limited Bio-Control Scientist

Richard Hill Richard Hill & Associates Limited Consultant Scientist

Zack Bishara ERMA Decision-maker

The outcomes derived from the engagement process included liaising with:

 Research and agency experts:  ERMA Maori Unit;  EBOP Applicant Representatives;  Relevant scientists; and  Tangata Whenua experts.

It was agreed that Tangata Whenua should contribution to the development of practical risk assessment processes to assess potential cultural risks, costs and/or benefits to Tangata Whenua. The applicant also supported the production of a CIA report to address the applicant‟s need to address potential cultural risks associated with the release of a bio-control agent.

TABLE 3: TANGATA WHENUA POTENTIALLY AFFECTED AND THE ASSOCIATED RELEASE AREAS

Iwi/Hapu Area

Ngai Tamawhariua Matakana Island

Ngati Tauaiti

Ngai Tuwhiwhia

Te Whanau a Tauwhao

Te Ngare

Ngati Pukenga Ngapeke

Ngati He Kaitemako

Ngati He Ranginui

Ngati He Kaiate

Nga Potiki

Nga Potiki Maungatawa

Nga Potiki Papamoa

Nga Potiki Kairua

Nga Potiki Waitao

FUTURE APPLICATIONS FOR BIO-CONTROL FROM THE APPLICANT

This has been the first time local Tangata Whenua have actively participated in the ERMA New Organism application process. The acknowledgement and support from ERMA and EBOP has been beneficial in reporting and engaging in consultation on three accounts:

1. ERMA HSNO Process 2. Bio-control, and 3. Plant Pest control.

It is envisaged that future new organism applications for bio-control to follow a similar process and is only enhanced to allow Tangata Whenua to address hazardous substance applications and reviews such as methyl bromide.

The new organism application process will no doubt be a continuing requirement for EBOP to control plan pest plants. This is evident by a number (see EBOP website) of previous bio- control agents by EBOP for:

 Broom  Gorse  Mist flower  Nodding thistle  Old man‟s beard  Heather  Ragwort

Hillside in Kaitemako covered in Woolly Nightshade encumbering farming on Maori land Blocks in the area

ASSESSMENT OF EFFECTS

The assessment is divided into three sections. The first being the potential impacts on the environment; second, the impact on culture; and last the impacts on health and wellbeing.

HSNO requires the applicant to consider: the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, valued flora and fauna, and other taonga.

The subsequent recommendations are made upon analysis of issues raised during the two engagement Hui and other engagement undertaken during the production of this CIA Report.

ENVIRONMENT

OUTCOMES

Tangata Whenua seek to protect the life sustaining properties of the environment. These include:

 Traditional food resources (mahinga kai)  New Zealand‟s indigenous flora and fauna  Other flora and fauna valued by Māori  Water (inland and coastal)  Land  Air  Natural habitats and ecosystems  Other natural resources valued by Maori

PRINCIPLE

The environment is integral components of the relationship Tangata Whenua have with Papatuanuku. The environment includes indigenous flora and fauna; traditional food resources; waterways and water sources; natural habitats and ecosystems; and land.

ISSUES

Tangata Whenua are concerned about the release of a new bio-control agent to manage Woolly Nightshade. This concern relates to the long term implications and impacts this new organism could potentially have on native flora and fauna. The scientific testing and evidence shows no adverse environmental responses to the release of this new organism, however, history illustrates that New Zealand has a poor record of managing introduced species, especially when indigenous flora and fauna are affected. The uncertainty of risk are the main concerns for Tangata Whenua.

Tangata Whenua have had some experience in dealing with introduced organisms. This is usually at the point of having to manage and control new species. The Mosquito-fish, Gambusia spp. was released into the Te Maunga Wetland system to control mosquitoes; however the fish was inadvertently released and made its way into surrounding waterways. The fish has been in the Waitao River and other waterways. It has been reported that the mosquito-fish are eating the of fins of Inanga (whitebait) and other native fish. The release of this fish to control one pest species has had unintended consequences on another area of the

environment. It is these indirect effects that concern Tangata Whenua most. “In New Zealand, the western mosquitofish, Gambusia affinis, was introduced at Auckland in 1930 and has since spread throughout much of the North Island”. (Royal Society of NZ, New Zealand Journal of Marine and Freshwater Research, 2004, Vol. 38: 473-480, 2004)

The Woolly Nightshade is also in the same Family and Genus as the Poroporo. The Poroporo is a Rongoa or Maori Medicine used for the treatment of rheumatism (pers comm. 2008, Debbie Heke Kaiawha, Rongoa Practitioner). Because of the close relationship between the two plants, the Poroporo may be another target for the Lace-bug as a food source.

RECOMMENDATION

It is recommended that prior testing and monitoring of the Lace-bug be undertaken as a application consent requirement. A condition may read as follows: Monitoring of bio-control agent against the key indicator species „Poroporo‟ Solanum aviculare. This monitoring would further involve Tangata Whenua to develop monitoring protocols on species, see following recommendation also.

CULTURE

OUTCOMES

Tangata Whenua seek protect and enhance mauri, mana and tapu of their environments, while exercising their role as kaitiaki.

 People – Te Tangata  Native flora and fauna – Nga taonga koiora  Valued flora and fauna - Nga taonga tuku iho  Land – Te whenua  Waterways (inland and coastal) – Nga moana, roto, awa manga  Air – Te hau  Traditional values and practices – Nga taonga tuku iho  Knowledge system and world view - Matauranga Maori

PRINCIPLE

The exercise of kaitiakitanga is an important role for Tangata Whenua. It demonstrates the special relationship Tangata Whenua have with the environment. Kaitiakitanga is the physical and emotion expression of that relationship.

ISSUE

The mauri (life-force) or life supporting capacity of an environment is an important cultural feature. According to Tangata Whenua all innate and animate elements have a mauri. This includes flora, fauna, water, air and land. Mauri can be enhanced or damaged through changes to the environment. The introduction of a bio-control agent has the ability to improve or damage the mauri of the receiving environment. It is the view of Tangata Whenua that introduced organisms should not negatively impact the mauri of the environment. This includes the potential for long-term effects. It is the role of kaitiaki to protect and maintain the mauri of the receiving environment.

There is a concern that the introduction of new organisms may evolve and negatively impact on native species. New organisms have the potential to destroy native habitats or compete for food of other native species. As an example, the Mosquito-fish is a competitor of native fishes for habitat and food, it also poses a predation risk rendering the Inanga immobile and unable to swim. Inanga die as a result. The Inanga is a cultural taonga, and due to its growing scarcity is a highly valued resource. The Mosquito-fish is a persistent nuisance to mahinga kai.

The applicant for the release of the Mosquito-fish to the Te Maunga Wetland system Tauranga City Council, has no known post monitoring systems in place. The cost and responsibility of monitoring, needs to be addressed. The cost of monitoring the Mosquito-fish will ultimately fall back on the rate and or tax payer. It is the view of Tangata Whenua that the Tauranga City Council are responsible for the impact of the Mosquito-fish. The issue is that, once the new organism is domiciled in this country, there is still a concern that it could pose a future risk such as the case with the Mosquito-fish.

The centre of origin1 for the Woolly Nightshade and Lace-bug has not been fully acknowledged or investigated. The indigenous knowledge and cultural relationship that the host nation or peoples of Uruguay and Southern Brazil have with the Lace-bug and Woolly Nightshade could be significant. Like most indigenous cultures, these species may have some medicinal properties or other important cultural characteristics that New Zealand may not be aware of. All living things demand some respect to ensure the balance within that environment.

Significant species that also have originated from South America have also been part of the traditional diet of early Maori. The kumara or sweet potatoe are native to tropical parts of South America, and were domesticated there at least 5000 years ago. They spread very early throughout the region, including the Caribbean. They were also known before western

1 The region where a particular group of organisms is believed to have originated. Many authorities believe centers of origin are also centers of diversity.

exploration in Polynesia. How exactly they arrived in Polynesia is a subject of ongoing debate, research and discussion involving archaeological, linguistic and genetic evidence.

Nowadays the Kumara is still a popular choice of the Tangata Whenua. The point is that all natural living organisms have a genealogy or whakapapa and that must be respected also.

RECOMMENDATION

Every innate and animate object has a mauri, even foreign organisms. The principles of the traditional Maori worldview are universal and therefore recognise the possible special relationship indigenous peoples associated with the Woolly Nightshade and Lace-bug. The application fails to acknowledge the centre of origin for both the Woolly Nightshade and Lace- bug, and the cultural impacts of removing these from those indigenous peoples associated with the centre of origin. In preserving the Mauri of the organism and respect for other indigenous peoples it is recommended as an application condition that:

 Further information is provided in relation to the cultural impacts if any on the indigenous peoples associated with the Woolly Nightshade and Lace-bug.

HEALTH AND WELLBEING

OUTCOMES

The protection and enhancement of:

 Taha wairua – the spiritual health and well-being obtained through balance with nature and the protection of mauri  Taha whanaunga – the responsibility and capacity to belong, care for and share in the collective  Taha hinengaro - mental health and well-being and the capacity to communicate, think and feel  Taha tinana - physical health and well-being

PRINCIPLE

The environment is a physical, spiritual, mental, and social extension of Tangata Whenua. The integrity of the environment must be protected. This will ensure and enable Tangata Whenua to provide a healthy environment for current and future generations.

ISSUES

There are many proverbs that relate to the relationship Tangata Whenua have with the natural environment.

Whatu ngarongaro te Tangata, toitu te whenua

Man disappears, the land will always remain

He wahine, he whenua, ngaro ai te Tangata

It is because of women and land, man will die

Tangata Whenua have a close affinity with the environment that connects them physically, spiritually, mentally and socially. When the environment is health and vibrant, so to are the people. When the environment is damaged, so to are the people.

Tangata Whenua have a role in protecting and enhancing the health and well-being of the natural environment. Introduced species have had a major impact on the environment. This includes species such as possums, rats, stoats, ferrets, rabbits, wild goats, pigs, deer, woolly nightshade, broom, gorse, and ragwort. Many were introduced without assessing the risk to other native species. New Zealand spends millions of dollars each year to control pests flora and fauna. The controls currently in place sometimes have negative impacts on environmental health and human health. It is the view of Tangata Whenua that bio-control agents must be released in a way as to protect the wider environment and human health.

The reputation of a tribe is usually based on two important attributes. The first is the skill of oratory and second is the ability to feed guests. The use of traditional foods is held in high esteem. As noted previous, Inanga or white bait is a prized food source. However, due to changing environmental conditions and the introduction of the Mosquito-fish, Inanga sources have been severely depleted. Traditionally the catch enabled Tangata Whenua to share resources, while providing for the physical sustenance of the family unit. If an environment fails to provide for the health and well-being of the people, its mauri is affected. It is then the role of kaitiaki to restore the mauri of that environment.

RECOMMENDATION

On-going monitoring of the environment where the Lace-bug is released, assessing the potential impacts for other native invertebrate and plant species. This is includes the monitoring of the impacts of competition or predation by the Lace-bug. It is intended that this also be an application condition. This will allow Tangata Whenua to assist in developing monitoring protocols to address impacts such as:

 breeding with native species

 predation on native species

 competition with native species

 destruction of native habitat or cultivated crops

 nuisance to Tangata Whenua communities

 costs or benefits compared with chemical control

PARTICIPATION

OUTCOMES

Tangata Whenua wish to:

 Continue engagement with EBOP and ERMA on future Hazardous Substances and New Organism applications; and

 Ensure EBOP and ERMA processes meet the needs of Tangata Whenua.

PRINCIPLES

Kanohi ki te Kanohi is the principle of engagement face to face. Tangata Whenua appreciate and value on-going dialogue and participation within these processes.

ISSUES

It was also found that many Tangata Whenua were not aware of the HSNO legislation or ERMA‟s role. The reluctance to participate in the process may be attributed to Tangata Whenua not knowing the process. This may also be the case for the applicant in determining if Tangata Whenua have an interest or, the applicant themselves not knowing their responsibilities in regards to Tangata Whenua. Nonetheless more advocacy is required amongst the stakeholders such as applicants, Tangata Whenua and affected parties.

RECOMMENDATIONS

EBOP continues to engage with Tangata Whenua on the issues associated with bio-control and plant pests. It is therefore recommended that the applicant establish a regular communication system with Tangata Whenua of the Western Bay of Plenty sub-region to gain a mutual understanding of the issues involved with plant pest control. The likely issues to be addressed will be:

 Contacts

 New applications

 Plant pest

 Control techniques

It is also recommended that Tangata Whenua are encouraged to participate in the ERMA new organism application process as well as Hazardous Substances. It is recommended that EBOP assist in the co-ordination with ERMA in holding bi-annual conferences or hui on the issues surrounding bio-control and plant pests.

REFERENCES

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