Mana Whenua Cultural Values of the Proposed Second Runway Summary Report Prepared for International Airport Ltd by Chetham Consulting Ltd December 2015 v.2

This Cultural Values Summary Report (“the Report”) has been commissioned by AIAL and undertaken by Chetham Consulting to inform the design and layout of the proposed second runway as part of the AIAL Engagement Process with mana whenua. While this report is the property of the client AIAL, all background intellectual property and matauranga contained in the Report will remain with the respective parties. Should any person wish to use the Report for any purpose other than that specified herein, the prior written consent of AIAL must be obtained.

Table of Contents 1. Introduction ...... 3 1.1 Background ...... 3 1.2 Purpose of the Report...... 3 1.3 Engagement Process ...... 4 2. Methodology ...... 5 3. Relationship of Mana Whenua to the Areas of Influence ...... 5 3.1 Mana Whenua, Rangatira and Kaitiaki ...... 5 3.2 Ancestral Lands, Sites and Wāhi Tapu...... 6 3.3 Water ...... 8 4. Conclusions ...... 9 5. References ...... 10 6. Appendices ...... 11

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1. Introduction

1.1 Background

Auckland International Airport Ltd (AIAL) is developing a 30-year vision for . This is to allow for predicted growth in tourism and to position the airport as hub for travel in Australasia and the Pacific Rim.1 As part of this strategy, AIAL is currently investigating options for the development of a second runway ("Proposed Second Runway"). 1.2 Purpose of the Report

AIAL is seeking to designate land for the future construction and operation of the Proposed Second Runway via a Notice of Requirement (NoR) application to Auckland Council. For the NoR AIAL are required to provide a detailed assessment of alternatives and will need to assess the effects on mana whenua and mana whenua values. To date they have commissioned technical reports including; Ecological, Archaeological, Landscape, and Geotechnical assessments. An assessment of effects on mana whenua values will be a multifaceted process as engagement is required with a number of .

Chetham Consulting Ltd has been commissioned to assist in the development of the engagement strategy and collate and summarize mana whenua Cultural Values Assessment (CVA) reports identifying cultural values in relation to Northern and Southern “Areas of Influence” shown in Figure 1 below. It is envisaged that this summary report will be utilised to identify potential constraints of various land-based and sea-based options within these areas to inform the optioneering process and final design and layout of the Proposed Second Runway. Once the final configuration of the Proposed Second Runway is confirmed mana whenua will have a further opportunity to undertake cultural impact assessment to understand and determine the potential effects of the Proposed Second Runway on cultural values and recommend methods for avoiding, remedying or mitigating such effects.

1 See http://airportofthefuture.co.nz/

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Figure 1: Northern and Southern “Areas of Influence”.

1.3 Engagement Process

The AIAL property is bordered to the east by Te Ākitai o Waiohua at Pūkaki, and to the northwest by Te Kawerau a Maki and Te Ahiwaru at Makaurau. AIAL has existing relationships with these iwi. A wider engagement process was initiated in September 2014 and contact made with the remaining 10 mana whenua groups identified in the Proposed Auckland Unitary Plan. Through individual contact and a collective hui held in October 2014 it was determined that Ngāti Te Ata and Ngāti Tamaoho also had significant interests and kaitiaki responsibilities in relation to the airport lands and surrounds and therefore would need to provide CVA’s in reponse to the Proposed SecondRunway. Reports from Ngāti Te Ata, Ngāti Tamaoho and Te Kawerau a Maki were completed earlier this year, and more recently all three of these Iwi have provided addendums to take into account a potential alternative southern runway option introduced by AIAL (refer to the southern area of influence in Figure 2). Te Ākitai o Waiohua have also since completed a CVA that covers both options.

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2. Methodology

This summary report was predicated by a literature review process that allowed an understanding of the relationships, values, and type of issues likely to be raised by mana whenua in relation to the Proposed Second Runway development and in the context of the current planning environment. This report has more specifically examined CVA and addendum CVA reports provided by Ngāti Te Ata, Te Kawerau a Maki/Te Ahiwaru, Ngāti Tamaoho and Te Ākitai o Waiohua.

This report uses a matrix methodology (see Appendix 1) to classify mana whenua values through their relationships with the resources or site (and surrounds) subject to the Proposed Second Runway. The matrix is based on the key provisions in Part II s6(e) of the RMA, that is, RMA decision makers are required to recognise and provide for:

The relationships between Maori, their culture AND their traditions AND ancestral land, water, sites, wāhi tapu and other taonga that might be affected by the proposal (as per s6(e) RMA).

Key matters raised in the CVA reports were grouped according to matrix attribute columns. Relevant material gathered during the literature review process has also been utilized to complete the matrix table. Many cultural values overlap and sit easily across a range of matrix columns. As mentioned previously, subsequent stages of engagement (Cultural Impact Assessment) will allow mana whenua to assess whether these safeguards of the RMA have been met.

3. Relationship of Mana Whenua to the Areas of Influence

3.1 Mana Whenua, Rangatira and Kaitiaki

The CVA’s examined all contained a substantive record of the origins and evolution of their iwi particularly through eponymous ancestors Maki and Hua Kai Waka and intermarriage with . The histories demonstrate a strong interrelatedness amongst these iwi and their mana whenua status through whakapapa and centuries of occupation. Their relationship with the harbour and their status as mana whenua is not held in isolation to other iwi with interests2.

2 Ngāti Whatua, Ngāti Whatua , Ngāti Tamatera, Ngāti Whanaunga, Ngāti Paoa, Ngai Tai ki Tamaki, Tainui, Ngāti Maru Chetham Consultancy Ltd 2015 5

The mana of these other iwi that hold relationships with the area of influence must also be acknowledged and will need to be kept informed through the course of the runway project.

As mentioned previously, the relationship of mana whenua was considered against the various categories listed in section 6(e) of the RMA 1991: that is to say the relationship of mana whenua and their culture and traditions with the area of influence, sites and wāhi tapu and other taonga of that vicinity; and their status as rangatira and kaitiaki in regard to those resources.

All four CVA’s provide insight into how their aspirations for rangatiratanga and kaitiakitanga can be addressed through the current engagement process. Common themes are mana whenua being adequately recognised, being able to exercise their kaitaki role, and a universal desire to form robust and effective ongoing relationships with AIAL. Generally, mana whenua consider that the contemporary practical expression of Rangatiratanga includes active involvement in resource management decision- making, and that AIAL along with Auckland Council both have a role to play in promoting the ability of mana whenua to effectively exercise kaitiakitanga and rangatiratanga.

3.2 Ancestral Lands, Sites and Wāhi Tapu.

The Proposed Second Runway is located within the cultural landscape of Te Ihu a Mataoho, a landscape of immense significance to the cultural identity and wellbeing of mana whenua. The naming of water systems and land features is one way in which mana whenua demonstrate the depth and closeness of their traditional relationship with an area. Key sites of significance include:

Marae and kāinga

 Makaurau and Ihumatao/Puketapapa Kāinga  Pukaki  Remaining marae of the hau kainga of the - Whatapaka, Tahunakaitoto, Reretewhioi, and Te Puea

Maunga

Ngā Tapuwae o Mataaoho/ The footprints of Matāoho

 Ngā Kapua Kohuora/ Lagoon  Kohuora  Te Pūkakitapu o Poutūkeka/ Pukaki Crater  Waitomokia;  Te Tapuwae ā Matāoho/ Mt Robertson or Sturges Park  Otuataua Chetham Consultancy Ltd 2015 6

/Elletts Mountain  Puketapapa/  Te Motu a Hiaroa/ ;  Te Pane-o-Matāoho/ Mountain  Matukutururu 

Pa and Other Historical Sites

 Waituarua and Pūkaki pa  Papāhinau historical kāinga  Papāhinau Chapel site  Mimiti Te Arero pa  Kohia/ Wiroa Island  Nga nui – a historical kāinga on the western side of Pukaki Creek where the airport is now located.  Ngatonatona - a historical kāinga on the headland at the intersection of the Pūkaki and Waokauri creeks.

Wāhi Tapu

15 Maori archaeological sites are recorded within the Proposed Second Runway footprint. However Bickler & Clough (2014) consider there is a high probability that further sites remain beneath the surface. The recorded archaeological sites are comprised of features including urupa and kāinga sites. The histories of mana whenua indicate that other wāhi tapu, cultural sites, and taonga are located within the Northern area of influence. While mana whenua may choose not to divulge information regarding wāhi tapu, traditional evidence from the TKITA and Te Ākitai CVA names significant places inside the Northern area of influence including:

 Te Tiki  Ohaea  He Whenua Parekura  Whatuturoto or Owhatuturoto  Whakarongotukituki  Horakō (Ihumatao fossilized kauri forest)

Avoiding further destruction or damage to wāhi tapu is a considered to be a primary function of mana whenua as kaitiaki. A major concern for mana whenua is related to site R11/859, a wāhi tapu situated at the bluff and beach terrace at the western end of the Northern area of influence. During preliminary earthworks in 2008, a substantial archaeological discovery was made and later 88 koiwi (human burials) were uncovered along with a large number and range of taonga tuturu. The Maori Land Court determined that Te Ākitai were the traditional owners of the artefacts retrieved from the

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site, and the koiwi have since been reinterred at Pukaki urupa. This has in turn put pressure on the capacity of the existing urupa and raised concern about the likelihood of more such discoveries as the Proposed Second Runway project progresses and the consequent need to manage and inter them appropriately.

3.3 Water

The Manukau Harbour

As with the cultural landscape, the Manukau Harbour is central to the identity of mana whenua. Manukanuka o Hoturoa - so named because Hoturoa, captain of the Tainui waka, became anxious due to treacherous conditions Other accounts of the naming of the region relate to a flock of birds seen taking to flight as he and his crew moved across the portage at Otahuhu or refer to the sound his party had heard: ‘He Manu kau noa iho’ (“they were only birds”) hence Manu kau, or Manukau. The harbour is the domain of Tangaroa and is hugely significant and closely tied to the wellbeing of all iwi engaged in this process. Traditional Mahinga kai sites fall within the area of influence eg. Karore Bank. The development of the airport in the 1960’s, along with other infrastructure projects led to significant impacts on mana whenua in terms of loss of access to, and degradation of, the harbour. Following the release of the Waitangi Tribunal’s Manukau Report in 1985 much progress has been made on halting the decline of the harbour ecosystems. Mana whenua are advocating for more progress to be made on restoration and enhancement eg. of Mahinga kai. All CVA’s were clear that further reclamation in the harbour would not be supported due to the degradation of marine ecosytems and the ensuing effects on cultural/ and or customary rights and practices of iwi.

Waterways

Waterways are important because of their intrinsic value – the mauri of a water body is thus a measure of its life-giving capacity or physical and spiritual health. In addition, water is valued for drinking, transport, as a source of kai, and for irrigation among other things. The creeks identified in CVA’s have been extensively compromised by development. Mana whenua are once again becoming more involved in their management and have aspirations for their restoration and enhancement.

 Te Pukaki Tapu o Poutukeka (“the scared springs of Poututeka”)  Wāokauri Creek  Pukaki Creek  Puhinui Creek  Otaimako Creek  Tautauroa Creek  Waitomokoia Creek  Oruarangi Creek

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The CVA’s caution that the eastern extent of both Proposed Second Runway options could affect the Pūkaki and Waokauri creek system, and a northern runway would inevitably impact Pūkaki and Tautauroa creeks.

4. Conclusions

The CVA’s generally do not support the development of the Proposed Second Runway. While potential impacts on the cultural relationships identified above have only been touched on at this stage, the potential for adverse effect is high. However all mana whenua indicate a strong desire to continue to work collaboratively with AIAL to ensure positive cultural outcomes can be achieved through the NOR process

Common themes drawn from the CVA’s indicate that cultural values of most significance and most probability of being affected are heritage sites and wāhi tapu, the harbour and nearby waterways. It is clear that any reclamation of the harbour is not favoured and should be avoided. Similarly, layout options that would physically impact waterways such as Pukaki and Tautauroa Creeks could potentially cause adverse cultural effect. Longer-term sustainable design elements will need to be incorporated as the project progresses to address mana whenua issues around the treatment of stormwater entering waterways and the harbour.

While the Proposed Second Runway in either the northern and southern areas is unlikely to physically affect key components of the surrounding cultural landscape, for example Maunga, there is potential for potential cumulative effects on these landscapes. Potential interim noise, visual, and traffic effects during construction and future operation of the Proposed Second Runway may impact the social and cultural wellbeing of marae communities at Pūkaki and Makaurau, affecting intrinsic cultural values and experience related to marae/papakainga communities.

As a result of increased flight traffic and changes to flight paths on the marae, kāinga and their communities, the effects of the Proposed Second Runway will need to be assessed during the options assessment process and as part of CIA development.

The possibility of significant cultural effect through wāhi tapu being disturbed in the northern location is considerable. Both Bickler and Clough (2014) and the traditional evidence of TKITA and Te Ākitai point to potential presence of sites throughout the northern are of influence for the Proposed Second Runway. Concentrations of recorded sites are generally found toward the coastal margin and eastern boundary near the Pukaki and Tautauroa Creeks and while the Proposed Second Runway could potentially be positioned to limit disturbance to these locations the effects on unrecorded wāhi tapu in the remainder of the area will be unavoidable. TKITA have recommended that a proactive and wide-scale heritage survey project (both archaeological and Maori cultural) needs to be undertaken on the site in order to best inform the cultural resource

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of the land on which the Proposed Second Runway is proposed. All mana whenua request ongoing and robust engagement with regard to how wāhi tapu will be managed on the Proposed Second Runway site going forward. The southern option would likely avoid these particular impacts but would need to be weighed up against the significant impacts of reclamation on the harbour.

The CVA’s identify a range of potential mitigation options should the project proceed which no doubt will be further refined through the CIA process as engagement continues. Suggestions for initiating a kaitiaki forum and holding collective hui to discuss the findings of these CVA’s as well as meeting with other technical experts and provision of an opportunity to evaluate layout options would also assist AIAL to address potential cultural impacts as the project progresses.

5. References

Ashby, E. (May, 2015). Interim Cultural Values Assessment for Northern Runway Extension for Auckland International Airport Limited. Te Kawerau Iwi Tribal Authority Heritage and Environment Unit. Unpublished Report.

Ashby, E. (September, 2015). Interim Cultural Values Assessment for Northern Runway Extension and Alternative Southern Runway Extension for Auckland International Airport Limited. Te Kawerau Iwi Tribal Authority Heritage and Environment Unit. Unpublished Report.

Bickler, S & Clough, (2014). Proposed Northern Runway, Auckland International Airport, Mangere: Archaeological Constraints Assessment. Report prepared for Auckland International Airport Limited. Clough and Associates.

Ngati Tamaoho Trust (January, 2015). Proposed Northern Runway, Auckland International Airport: Ngāti Tamaoho Statement of Association. Ngāti Tamaoho Trust Unpublished Report.

Ngati Tamaoho Trust (October, 2015). Addendum to Proposed Northern Runway, Auckland International Airport Report. Unpublished Report.

Ngāti Te Ata Waiohua (February, 2015). Auckland International Airport (AIA) designation of land for the future construction and operation of a second runway known as the Northern Runway: Ngāti Te Ata Waiohua Cultural Values Assessment. Unpublished Report.

Ngāti Te Ata Waiohua (October, 2015). Addendum to: Auckland International Airport (AIA) designation of land for the future construction and operation of a second runway Chetham Consultancy Ltd 2015 10

known as the Northern Runway- Ngāti Te Ata Waiohua Cultural Values Assessment. Unpublished Report.

Te Ākitai Waiohua (2012). Cultural Impact Assessment by Te Ākitai Waiohua for the Southern Consortium. Retrieved from http://www.aucklandcity.govt.nz/council/documents/districtplanmanukau/changes/pc35/ pc35culturalimpactassessmentteākitai.pdf

Te Ākitai Waiohua (2015), Te Ākitai Waiohua Cultural Values Assessment for Auckland Airport Runway. Unpublished Report.

Websites: http://infocouncil.aucklandcouncil.govt.nz/Open/2015/05/AUC_20150514_AGN_5976_AT .htm http://infocouncil.aucklandcouncil.govt.nz/Open/2014/10/AUC_20141016_AGN_4745_AT .htm http://www.aucklanddesignmanual.co.nz/design-thinking/maori- design/te_aranga_principles

6. Appendices

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APPENDIX 1: AIAL PROPOSED SECOND RUNWAY– MANA WHENUA RELATIONSHIP MATRIX relationships subcategory Ancestral land Water Sites Wāhi Tapu Other Taonga that must be recognised and provided for Maori Mana Whenua Mana Whenua – through Mana Moana Mana Whenua Mana Whenua Air is a taonga which is Whakapapa to the land Rangatiratanga Rangatiratanga Rangatiratanga valued for its life- Kaitiaki Kaitiakitanga Kaitiakitanga Kaitiakitanga sustaining qualities, and Whanau Rangatiratanga is the domain of the deity Ahi Kaa (opportunity to The Manukau Harbour is Otuataua Nationally and regionally Ranginui. As with all Hau Kainga participate, be the domain of Tangaroa Maungataketake/Elletts signficant archaeological taonga and resources air Hapu involved and contribute and is hugely significant Mountain landscape (see below) quality must be Iwi to decision making) and closely tied to the Puketapapa/Pukeiti maintained and wellbeing of the iwi. Waitomokia; enhanced to ensure Te Ahiwaru Kaitiakitanga (obligation Puketutu Island; respectful and Te Kawerau a Maki and responsibility to Traditional Mahinga Te Pane-o-Mataoho/ sustainable use for Te Akitai o Waiohua their people (current and Mataitai are adjacent to Mangere Mountain present and future Ngati Te Ata future generations) as the site eg. Karore Pukaki Crater generations. Ngati Tamaoho custodians, protectors Crater Hill and guardians) Papahinau Taonga species Ngai Tai Matukutururu (biodiversity of site and Ngati Maru Pukaki Marae and Kainga Matukutureia surrounds) including rare Ngati Whanaunga The footprints of and endangered species. Ngati Tamatera Makaurau Marae and Matāoho Ngati Paoa Ihumatao/Puketapapa Wiroa Island - was valued Kainga by Te Ākitai Waiohua for its red ochre. The motu has an older Tainui alternate name Kohia or Ngati Whatua 'gathering' in reference Ngati Whatua Orakei to the collecting of red ochre from the clay and Land owners sandstone deposits on Customary fishers the southern cliffs of the island. Culture Place names Land is viewed as life- Manukanuka o Hoturoa - Nohoanga sites Within the proposed Histories and stories Cultural identity sustaining and cleansing so named because Pa sites Northern Runway Eg. The korero of Ngāti and is embodied by the Hoturoa, captain of the papakainga footprint exists some 15 Tamaoho regarding deity Papatuanuku. Tainui waka, became Rua and middens recorded Maori descent from Papaka, - Ihumatao - cultural anxious due to Stonefields archaeological sites half man and half crab

landscape and taonga in treacherous conditions Fossil forest though it is considered (he had been set off its own right Other accounts of the Battle grounds to be of high probability Tainui waka in the naming of the region that further sites Hanukau harbour). His Whakapapa relate to a flock of birds cultural sites can retain remain beneath the children left the waters seen taking to flight as he cultural value surface. The recorded in the form of man and Maunga and other and his crew moved irrespective of whether archaeological ‘sites’ intermarried with the landmarks/elements of across the portage at they are physically are comprised of local people. the cultural landscape Otahuhu or refer to the destroyed features including assisted travel and sound his party had urupa and kainga sites. navigation heard: ‘He Manu kau Other waahi tapu, noa iho’ (“they were only cultural sites, and birds”) hence Manu kau, taonga within the area or Manukau of the proposed runway. Te Pukaki Tapu o Significant places Poutukeka (“the scared include Te Tiki, Ohaea, springs of Poututeka”) He Whenua Parekura, Horako, Whatuturoto, Mauri is a binding force Whakarongotukituki between the spiritual and physical; it sustains Concerns about the all life and is strongly capacity of Pukāki present in water. The urupa to have capacity mauri of a water body is should any more burials thus a measure of its life- be discovered as a giving capacity or result of runway physical and spiritual development. health. In addition, water is valued for drinking, transport, as a source of kai, and for irrigation.

The waters of the Manukau Harbour are also seen as a living entity with its own mauri (life force) and mana (prestige), representative of the iwi associated with the area.

Waokauri Creek Pukaki Creek Tautauroa Creek

Waitomokoia Creek Oruarangi Creek

Several guardian taniwha associated with the Manukau Harbour eg. Kaiwhare is a taniwha associated with the Manukau Harbour that takes the form of a colossal stingray. Kaiwhare is said to have formed the Manukau Harbour with its various sand banks and channels by the thrashing of his tail. Traditions Ihumatao which has Traditional mahinga Placing of rahui Burial and other rituals been cultivated for a mataitai and fishing (temporary ritual millennium and is grounds: Karore prohibition) to allow considered to be a Sandbank and to a lesser replenishment of cultural landscape and extent Oriori and Nga harvested resources taonga in its own right Kuia e Toru banks (cultural landscape of Te Observing the tikanga Ihu a Mataoho – “the Ancestral Waka portage associated with nose of Mataoho”) routes traditional activities Maara Kai – fertile soil, Tauranga Waka gardens (anchorage and access). Transport on the harbour was essential to travel, communication and trade.

Creeks provided habitat and spawning grounds for taonga species such as native plants, bird and fish, building & weaving materials eg. raupo and flax, and precious medicines and dyes.

APPENDIX 2

NGATI TE ATA WAIOHUA CULTURAL VALUES ASSESSMENT AND ADDENDUM

0 * 1

Ngati Te Ata Waiohua Cultural Values Assessment

Te Ata i Rehia eponymous ancestress of Ngati Te Ata Waiohua

Auckland International Airport (AIA) designation of land for the future construction and operation of a second runway known as the Northern Runway

Matuku (Bittern) Kaitiaki of the Manukau

Whatungarongaro te tangata toitu te whenua People come and go, the land remains

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Preface

12.0 M ĀNGERE – LAND TRANSACTIONS 1840-1846 1 12.1 Waimai – an early private purchase, 1840 As the settlement of Auckland expanded in the early 1840s, increasing pressure came on the iwi of to sell land. On 22 January 1840 a group of Te Wai ōhua rangatira including, “Mohi a chief of Akitai, Mania a Chief of Ngati Pou, Atutahi a Chief of Ngati Uru, Tangaroa a Chief of Ngati Taihaua, and Ihaka a Chief of Ngati Pare,” 2 sold the Waimai Block to Thomas Maxwell (Tame Kohe) and James Moncur (Hemi Manaka). This land was located on what is now Auckland International Airport Ltd. property, between the airport terminal and the Ihum ātao papak āinga. Payment included;, “one double barrel gun, one cask of tobacco, thirty blankets, ten casks of powder, ten cartouche boxes, ten spades, ten shirts, ten trowsers [sic], two coats, five axes, two pieces of lead, two bullet moulds, five hundred flints, two lamps, one sovereign, one box of muskets and ten gowns.” 3

1 Otahuhu-Mangere Heritage Study (he maramara korero) 2012 2 H.H. Turton, 1882, Waimai Block, Taotaoroa deed. Maxwell and Moncur were both married to local M āori women. Their interests in the land were transferred to George Graham in 1841. Graham later received a Crown grant for a significant portion of this land. The eastern portion of this land was granted to Colonel M. Nixon. 3 Ibid. 2 | P a g e

The Cultural Landscape

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The Proposal

The Auckland International Airport Ltd (AIAL) is seeking to designate land for the future construction and operation of a second runway known as the Northern Runway.

This CVA report seeks to:

Identify:

1. the relationship of Ngati Te Ata Waiohua, their culture and traditions, ancestral land, water, sites, waahi tapu and other taonga that might be affected by the proposal. 2. the implications of the proposal for the knowledge and practice of Kaitiakitanga by Ngati Te Ata Waiohua over their taonga. 3. whether the principles of the are likely to be affected by the proposal.

For Ngati Te Ata Waiohua it is vital that three key considerations are provided for regarding this engagement:

1. That the mana of Ngati Te Ata Waiohua is upheld, acknowledged and respected. 2. That Ngati Te Ata Waiohua have rangatiratanga (opportunity to participate, be involved and contribute to decision making) over ancestral taonga. 3. That as kaitiaki Ngati Te Ata Waiohua fulfil their obligation and responsibility to their people (current and future generations) as custodians, protectors and guardians of our cultural interests and taonga.

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Forward

Ngati Te Ata Waiohua issues and values originate from our world view and our tikanga. They are not available to be compromised or interpreted by those without our history, our whakapapa, and our matauranga.

Our focus is on the development and enhancement of the spiritual, cultural, social, and economic welfare of our people. Our intention is to increase our kaitiaki capacity to ensure that the good health and wellbeing of our environment is restored and maintained.

Ngati Te Ata Waiohua, the land and the waters are as one. Our outlook is to the future, as the land recovers and begins to thrive so too will the spiritual, cultural, social and economic welfare of Ngati Te Ata Waiohua.

Toku Mana The right to be ourselves

Ngati Te Ata Waiohua, through our female tupuna, descends from . This is a name significant to a number of Auckland iwi.

Te Waiohua represents a time when the Pa of Tamaki were at full muster, swelling for harvest, cramming for defence, or abandoned for fallow replenishment. The existence of several tribal identities before and after this period alludes to the notion of an economic regional union under the leadership of the Te Waiohua rangatira Te Huakaiwaka.

The key economic drivers at this time were the trade of kai like root crops, supplemented by seafood, fish and birds, land and resources. The main modes of transport being by waka and by foot , giving effect to this trade.

Te Huakaiwaka translates as the Consumer of Waka .

| Te Huakaiwaka = Rauwhakiwhaki (Origin of Te Waiohua) | Huatau | Te Ata i Rehia (Origin of Ngati Te Ata)

The economic objectives in those days are the same objectives sought today albeit in a slightly different context - to provide for the movement of people, goods and services, the connectivity between iwi whanaunga, and to promote and engage in sustainable economic trade for the social wellbeing of the people.

It is no different today.

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The AIAL is seeking to designate land for the future construction and operation of a second runway, known as the Northern Runway. Other major aims are to unlock the economic potential of the area by improving strategic transport links and revitalise a key strategic transport node for Auckland and indeed Aotearoa.

Regarding the AIAL project footprint, the AIAL perspective is legal ownership. We do not see ownership in strictly legalistic terms, Maori lore is as important as law. For us it is not about ownership, but about whakapapa (genealogy). The issue is how you reconcile European-style freehold ownership with the concept of spiritual ownership. That is the challenging area and we need to work through it.

The issues that we present in this assessment are closely bound to our values. As we walk on our lands we walk with our tupuna. We see our lands as they once were, how they are and more importantly how they should be. Our perspective is long-term and our thoughts are on the future of our mokopuna. Our aspiration is that our lands and waters will be returned to us. Through exercise of kaitiakitanga, overtime they will recover, be rehabilitated and thrive.

Our values are tightly bound with our exercise of kaitiakitanga. The values of Ngati Te Ata Waiohua are ours alone. They have been expressed by our actions, by our claims to the Waitangi Tribunal; by our attendances at various judicial courts of this country and internationally. Our values are embodied within Tamaki Makaurau’s maunga, whenua, harbours, waterways and environs. The continued degradation of Tamaki Makaurau is a direct affront to the preservation and observance of those values.

Ngati Te Ata Waiohua have become increasingly frustrated in recent years to see significant urbanisation and development taking place outside of the Metropolitan Urban Limits (MUL) and within the Mangere-Puhinui Rural Zone surrounding the AIAL and the destruction of significant ancestral places, including waahi tapu, for the development of the Auckland International Airport second runway and associated commercial development.

As explained here:

18.2 The post war period and the impact of Auckland’s urban growth 4 The post-World War II period saw signficant growth in Auckland’s economy and population. This was accompanied by a large number of major transport, water supply and waste-water infrastructural projects. These developments brought prosperity and an improved quality of life for many of Auckland’s citizens. Conversely they had significant long term detrimental effects on the traditional marae based communities of Manukau. The two infrastructure projects that had the greatest impact were the construction of Auckland International Airport and the construction of the Māngere Wastewater Treatment Plant (MWTP).

Some of the families occupying new housing at Ihum ātao were people who had been forced to relocate there from P ūkaki which had been severely impacted by the construction and operation of Auckland International Airport completed in 1965. The development of the airport involved the reclamation of a large area of the Manukau Harbour adjoining P ūkaki, and the construction of a causeway and bridge across Pūkaki Creek for airport maintenance and rescue purposes. Airport protection regulations prohibited fishing in the vicinity of the airport which cut off the community’s

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access to kaimoana. Worse from a cultural perspective, was the fact that the Maungataketake cone p ā had been quarried away for the development of the runway reclamation .

An aerial view looking south east over Maungataketake (Ellett’s Mount), Ihumatao, soon after quarrying commenced for Airport construction. The present day Ihumatao papakainga is in the far distance at the top of the photograph Whites Aviation photograph,1964 (Auckland Council)

Despite this, Ngati Te Ata Waiohua does acknowledge that:

o The airport is of immense strategic importance to Auckland and Aotearoa, a significant employer, and many of our people use the services of the airport. o The airport plays a significant role in regional and national economies. o The airport corridor is a major focus of business activity and a catalyst for economic growth across the region. o The airport is seen as a key driver of the Auckland super city’s economic prosperity. o The airport has 1,500 hectares of land for future growth.

In the pursuit of AIAL’s 30 year strategic vision to build a world-class airport, Ngati Te Ata Waiohua have concerns that this may be at the expense of our natural environment and cultural heritage. Ngati Te Ata Waiohua would like to inform AIAL that we too have our own strategic vision (goals), that being:

o Economic independence as an iwi. o Establishment of business and development opportunities which benefit the iwi. o Achievement of high standards of iwi health, education, housing, general wellbeing. o Acquisition of all natural and physical resources confiscated from the iwi including land, water, air and resources therein. o Acquisition, retention and enhancement of all iwi taonga. o Restoring the mauri of the Manukau Harbour.

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1: The Relationship

To understand Ngati Te Ata relationship to the AIAL project footprint is to understand the history of Te Waiohua.

In days gone by, the total AIAL property footprint was under the domain of Te Waiohua. For us, that traditional relationship has never been extinguished. It is through our Te Waiohua lineage, occupation and historic use which are the foundation of our traditional relationship to the lands, maunga and waters of Tamaki Makaurau.

Whakapapa (genealogy) shows Ngati Te Ata and Te Akitai ties.

Rangihumoa [f] = HUAKAIWAKA [m] = Rauwhakiwhaki(f) (‘Consumer of waka’ origin of Waiohua)

Ikamaupoho Huatau

Kiwi Tamaki Te Ata I Rehia (Origin of Te Akitai) (Origin of Ngati Te Ata)

Ngati Te Ata Waiohua is of Te Waiohua lineage and Te Waiohua is commonly acknowledged as one of the original inhabitant groups of Tamaki Makaurau. Between the founding tupuna of Te Waiohua and due to their predominance in Tamaki Makaurau during their time, is reflected in those direct whakapapa and occupation ties.

Traditionally 5…

…the rohe of Ng āti Te Ata Waiohua embraced Tamaki Makaurau (Auckland Region) beginning at Maungawhau, the foundation of Te Wai o Hua, consolidating Nga Iwi and Nga Oho under the waters of Huakaiwaka, overlooking Te Waitemata. The rising sun awakens Ngati Te Ata Waiohua from the depths of the Manuka forming a genealogical alignment from Maungawhau to Matukutureia, the foundations and mauri (life force) of Ngati Te Ata Waiohua. The stand of Te Rangihahautu ascends Te Manurewa o Tamapahore and accompanied by Te Horeta heading directly toward Whenua Kite, to the Southeast. It then transcends westward and extends the breadth of the Wairoa ranges south to Pukekowhai before reaching the banks of the and being alerted to its mauri. From Pukekawa it turns to salute Te Paki o Matariki before embracing ng ā motu that lead toward Te Puaha o Waikato. From Maioro the site of Ng ā Wai Hohonu o Rehua opens the path along the ancient lands of Paorae to Te Puaha o Manukau. The stand at Pukehorokatoa is followed by a tribute to , Kaiwhare and Puketapu before crossing Te Whare o Te Atua to gather Te Rau o Te Huia. The stakes placed at Taupaki reaffirm the takiwa abounds the southern shores of Kaipara. From Hikurangi, Te Totara Tapu o Huatau places a moko over the land. The deep tattoo of Te Kahupokere sustains Te Kainga Ahi through Okahu, Orakei, and in full abode at the height of its prosperity. At Mauinaina the bonds of Te Tawha endure and cross to Waiheke where the treasured kowhatu remains steadfast....

5 Ngati Te Ata Historical Papers (Claims Documents 1995) 9 | P a g e

There has been more than a thousand years of Maori occupation in the Tamaki Makaurau region. These waahi taonga, significant features in the landscape, cannot be seen in isolation, or as separate. They all interconnect and interrelate thus forming a bigger picture, a networked settlement of occupation and use.

To provide the context of cultural connection one must also have regard to the physical landscape as it was when the occupation took place. The key cultural nodes that bind Ngati Te Ata Waiohua to the AIAL landscape are:

o Tupuna maunga Matukutureia (Mclaughlin), Matukutururu (Wiri Mt), Matukuturua (Stonefields), Maungataketake (Ellets Mt), Te Motu a Hiaroa (Puketutu Mt), Te Ihu a Mataoho (Mangere Mt), among others. o Water resources Manukanuka o Hoturoa (Manukau Harbour), Te Moananui o Rehua (Tasman Sea), Te Puhinui, Te Pukaki Tapu o Poutukeka (the scared springs of Poututeka), among others. o Waka portage routes (traditional waka and trade portage routes), Whau Portage, Te Tapotu o Tainui (Otahuhu), Waokauri (or Pukaki), Papakura, Pokorua, Te Pae o (), among others.

As well as their volcanic origins the regional significance of the Auckland maunga stems from the cultural history and present day importance of each site for iwi. With this in mind the challenge is to fully integrate the project site area with the encompassing cultural landscape.

‘It is a commonplace of tribal traditions that Tamaki, in the years of Te Waiohua ascendancy, was one of the most settled and extensively cultivated regions in Aotearoa, and that it was, in Maori terms, extremely wealthy’ 6. Our traditional histories point to extensive and intensive use of the Auckland isthmus by iwi prior to European contact and during the 19 th century.

Matukutureia

Matukutureia (‘the watchful bittern’) is the birth place of our eponymous ancestor Te Ata i Rehia. It was also a Pa renown for the art of Ta Moko (tattooing).

The Matukutureia stone fields show boundary walls, garden mounds and cooking areas from the 19th century, which are now internationally recognised. Matukuturua is especially important as it represents a large proportion of the 200ha of stone fields that remain from the 8000ha that once existed in the Auckland region. The Matukuturua Stonefields and the remains of the volcanic cone Matukutureia is now a DoC reserve to be established beside the Puhinui Reserve.

6 RCJ Stone From Tamaki-makau-rau to Auckland Auckland 2001 10 | P a g e

Matukutureia (McLaughlin Mt, Wiri, Manukau)

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Te Waiohua connections 7:

6.3 Ng āti Pout ūkeka/Te Wai ōhua The wider M āngere area became the particular home of the descendants of Poutukeka the son of Hoturoa. They were known as Ng āti Poutukeka, or more generally as Ng āti Pou, while still using the collective name Ng āiwi. In time they established k āinga and m āra (cultivations) throughout the surrounding area, and fortified Te Pane ā Mataaho (M āngere Mountain). A large k āinga with extensive gardens covered what is now the M āngere Bridge area in close proximity to the springs which seeped out of the lava flows beside the Manukau Harbour.

From Poutukeka descended Poutukeka II who was in his time the ariki, or paramount chief, of Ng āti Poutukeka. In the mid seventeenth century his sons Whaorakiterangi and Whatuturoto controlled much of the land between the Waitemat ā Harbour and the Waikato River. Whaorakiterangi made his home in the southern Manukau area extending over to Wharekawa on the western shores of T īkapa Moana (the southern ). He and his son Kaiwhakapae retained the tribal name Ng āti Pou (Uri ō Pou), and became the founding ancestors of the Ng āti Whanaunga and Ng āti Paoa people who occupy the western shores of the Hauraki Gulf today. It was these people who occupied the area between Mokoia (Panmure) and Ōtāhuhu in the late eighteenth and early nineteenth centuries.

Whatuturoto controlled the T āmaki isthmus and the land extending south into the Manukau area. He was the ariki of Ng āti Pou in the T āmaki makaurau area and often lived at M āngere, and on the Manukau coastline between Maungataketake (Elletts Mount), Ōwhatut ūroto ( Ōwhatu) near Ihum ātao and Puhinui.

Hua kaiwaka the son of Whatuturoto became the ariki of Ng āti Poutukeka in his time. He occupied M āngere Mountain and Maungakiekie as his permanent homes, while also periodically occupying many other p ā in the district, extending east to Ōtāhuhu and south to Te Manurewa ō Tamap āhore (Wiri Mountain). When near death, Huakaiwaka asked to drink of the water from the sacred spring ‘Te P ūkaki tapu ō Pout ūkeka’ located beside P ūkaki Lagoon. Filled with grief on the death of their ariki, the rangatira of Ng āti Pout ūkeka decided to adopt the new tribal name of ‘Te Wai ō Huakaiwaka’ (Te Wai ōhua) in honour of Huakaiwaka’s last request.

The wider M āngere-Otahuhu area remained a central point in the ancestral domain of Te Wai ōhua and many subtribal groupings including: Ng āti Huatau, Ng āti Te Ākitai, Ng āti Te Ata, Ng āti Paretaua, Te Aua, and Te Maungaunga. Details of the whakapapa and history of each of these iwi and hap ū are still held by their descendents within Te Wai ōhua and Ng āti Tamaoho, in particular by Ng āti Te Ākitai and Ng āti Te Ata.

A Te Wai ōhua hap ū often specifically associated with Ōtāhuhu in the documentary record is Ngai T āhuhu. 8 These sources attribute the origin of this hap ū to the northern ancestor Tahuhu nui o rangi. Te Wai ōhua, however, associate this hap ū with the Te Wai ōhua ancestor Tahuhu who was a direct descendant of the illustrious Tainui canoe crew members Marama and Hoturoa. 9

7 Otahuhu-Mangere Heritage Study (He Maramara Korero) 2012 8 See for example A. Sullivan, 1981 quoting G. Graham, Journal of the Polynesian Society 34, 1925, pp. 175-179. 9 For the genealogy of the Te Wai ōhua ancestor Tahuhu see L. Kelly, Tainui – the story of Hoturoa and his descendants , 1949, Table 23, p. 455. A Te Wai ōhua perspective on these matters was provided to the author by the late Steve Kirkwood, Joseph Wilson and Maurice Wilson. 12 | P a g e

Waka and Trade Portages

The Tamaki River and the portages by which waka were moved across land, formed a natural communications centre within Tamaki Makaurau. It was the route to the important Otahuhu portage that provided a connection between the Waitemata and Manukau harbours. This route was extensively used by Ngati Te Ata Waiohua for a variety of reasons and was the shortest of all portages between the harbours. As one of the most widely used traditional portages between the Waitemata Harbour and the Manukau Harbour, Ngati Te Ata Waiohua would beach their waka at the end of a small creek that now passes under the southern motorway and drag them overland where Portage Road is now to the Manukau harbour.

This was the route of war parties, the path of trade goods and supplies and of visitors and travellers. Iwi like Ngati Te Ata Waiohua living in the Waikato and Waiuku districts gained access to the western side of the Hauraki Gulf via the Manukau Harbour and by using portages across the narrow part of the isthmus. After voyaging down the Tamaki River, northbound voyagers proceeded north off the east coast, hugging the land, and portaging again across the . The southern circular route enabled iwi from the Waikato River to reach the Waitemata Harbour by carrying their waka over only one portage.

Waka portaging routes in the Auckland region

The main portage routes Ngati Te Ata Waiohua regularly used to and into Tamaki were the Whau portage, the Te Tapotu o Tainui (Otahuhu) portage, the Waokauri (or Pukaki) portage, the Papakura portage, the Pokorua portage and the Te Pae o Kaiwaka (Waiuku) Portage among others.

Of course the main feature, the Otahuhu portage which is the narrowest part of the Auckland isthmus was the most important link to Maori travelling between the Waitemata 13 | P a g e and Manukau Harbours. The portage, one of several in the wider South Auckland area, lies to the east of the project site.

Canoes were dragged over the portage to shorten enormously the sea journey between both coasts. The Manukau end of the portage was known as Te Tapoi and, after the ancestral migration waka (canoe) Tainui was dragged across the portage, it was named Te Tapotu O Tainui. Two small islands in the Manukau harbour near here were named Ngarango E Rua O Tainui because it was said that the rollers or skids used to get the canoe over the portage drifted and washed ashore here.

Present-day Portage Road, Otahuhu, follows approximately the line of the old portage

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2. Kaitiakitanga

The Ngati Te Ata Tribal Policy Statement (1991) explains 10 :

2.2.3 Kaitiaki

The kaitiaki principle also emanates from the kaupapa.

It denotes obligations or responsibilities incumbent on the iwi, its members and appointed kaumaatua, kuia or tohunga to carry out particular functions, be custodians, protectors and guardians of Iwi interests, its taonga and the various resources it owns.

Kaitiaki are directly accountable to the iwi.

Only manawhenua can be kaitiaki.

Within Ngaati Te Ata tribal territory and in respect of resources it owns only persons sanctioned by Ngaati Te Ata through whakapapa, inherited nurtured responsibility, or election and instruction by Ngaati Te Ata elders, can be regarded as kaitiaki.

The Kaitiaki approach to environmental management is holistic and provides for the following:

1. Restoration of damaged ecological systems

2. Restoration of ecological harmony

3. Ensuring that resources and their usefulness increases

4. Reducing risk to present and future generations

5. Providing for the needs of present and future generations.

The objectives of Ngaati Te Ata kaitiaki are as follows;

KAITIAKI OBJECTIVES (Table 4)

1. Restore mana of the iwi

2. Plan long term usage of taonga

3. Protect sensitive features of the environment

4. Plan for the provision of kai (including kaimoana) for future generations

Ngaati Te Ata Kaitiaki have prescribed methods for carrying out their functions and attempting to meet their stated objectives.

All who interact with Ngaati Te Ata within their tribal territory must give effect to and positively support objectives set by Kaitiaki O Ngaati Te Ata.

The AIAL have a specific part to play in support of our principles. The Auckland Council are finalising numerous plans. These plans impact on us and the exercise of our kaitiakitanga and

10 The Ngati Te Ata Tribal Policy Statement 1991 15 | P a g e manakitanga (care for our environment). We accept that more than a million people live here in Tamaki Makaurau. Our kaitiaki responsibilities and obligations are over extended. Given the increasing development pressures of Auckland (like no other), Tamaki Makaurau iwi are one of the most impacted upon iwi in Aotearoa. We look at our environment and we observe that predecessor plans have not worked in our interests and have often isolated us from our traditional lands and taonga. Auckland is a unique case.

The RMA Section 7(a) requires that as a matter of national importance regard be had for kaitiakitanga – defined in the Act as meaning “…the exercise of guardianship; and in relation to a resource, includes the ethic of stewardship based on the nature of the resource itself.” Through early consultation and taking into account the guardianship anticipated concerns of the manawhenua groups, it is our opinion that the intent of section 7(a) has yet to be met by AIAL. We await further discussions regarding this subject.

Notably, the courts have found that kaitiakitanga requires:

o Ongoing involvement, and is a responsibility to care for something of great value to the survival of the iwi or hapu. o Manawhenua to be provided with the opportunity to exercise guardianship of the natural and physical resources in accordance with tikanga Maori.

Kaitiakitanga may be given practical effect by resource consent conditions that involve ongoing consultation and parallel reporting to manawhenua over the term of the consent, provide manawhenua with monitoring roles, or allow manawhenua to guide how a particular resource should be developed.

It is common to enter into co-management and MOU agreements, even work programme contracts and the such. These agreements usually tend to outline high level commitments between the applicant and the iwi. Also the mutually agreed formation of committees, working group or trusts, often coined as “kaitiaki working party” made up of both the applicant and iwi members, as a means for further dialogue and decision making.

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3.0 Treaty Issues

Ngati Te Ata Waiohua was first brought into contact with the Crown through the signing of the Treaty of Waitangi in 1840. Captain William Symonds and James Hamlin were unsuccessful in securing any signatures to the Treaty of Waitangi at two meetings convened at Manukau in March 1840.

However, the Ngati Te Ata Waiohua chiefs Te Katipa, Maikuku, Aperahama Ngakainga and Wairakau were among the 23 who signed a copy of the Treaty in March or early April 1840 at a large missionary meeting at Waikato Heads. The copy of the Treaty they signed was the only English text signed by Maori. Between 18 and 26 April another three Ngati Te Ata Waiohua Wiremu Ngawaro, Te Tawha and Te Awarahi signed a copy of the Treaty taken back to Manukau by Symonds.

Ngati Te Ata Waiohua exercises self-determination within its ancestral rohe. At Ngararapapa Awhitu, Ngati Te Ata Waiohua signed the 1835 Declaration of Independence of Aotearoa.

All sovereign power and authority…is declared to reside entirely and exclusively in the hereditary chiefs and heads of tribes.

Te Tiriti o Waitangi Article II acknowledges our Rangatiratanga and our self-determination. Ngati Te Ata Waiohua will determine how our resources and our taonga are to be managed in accordance with our tikanga. Ngati Te Ata Waiohua are active kaitiaki within their rohe.

The 1991 Resource Management Act section 8 states that the principles of the Treaty of Waitangi shall be taken into account. Since the mid-1980s a set of principles have emerged from the findings of the Waitangi Tribunal, legal judgements and Crown reports and policies. These have emphasised tribal rangatiratanga, the active protection of Maori people in the use of their lands, waters and other taonga, and the duty to consult with Maori. Although there is no common agreement on what the status of the principles should be, there is some agreement on core principles and acknowledgement that principles will later evolve.

If AIAL are to practically engage with the meaning of the Treaty in their work, then there must clearly be a need for guidelines. For Ngati Te Ata Waiohua those principles are:

1. Reciprocity or recognition of the essential bargain–whereby Maori ceded sovereignty and the right to govern, in return for guarantees to protect rangatiratanga.

2. Rangatiratanga the duty to recognise Maori rights of independence, autonomy and self-determination – this principle enables the empowerment of Maori to determine and manage matters of significance to them.

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o Rangatiratanga was traditionally the personal authority that Chiefs (Rangatira) had over the assets of an iwi or tribe; hapu or sub tribe. Rangatiratanga is embodied within the concept of mana whenua, and defines the ability to exercise and manage the relationship between tangata whenua, their culture, traditions and environment.

o Rangatiratanga incorporates the right to make, alter and/or enforce decisions pertaining to how the whenua is used and managed in accordance with the tikanga and kawa of the relevant iwi/hapu.

3. Shared Decision-making a balance of the kawanatanga role in Article 1 and the protection of rangatiratanga in Article 2.

4. Partnership the duty to interact in good faith and in the nature of a partnership. There is a sense of shared enterprise and mutual benefit where each partner must take account of the needs and interests of the other.

5. Active Protection the duty to proactively protect the rights and interests of Maori, including the need to proactively build the capacity and capability of Maori.

6. Oritetanga (Mutual Benefit) to recognise that benefits should accrue to both Maori and non-Maori, that both would each participate in the prosperity of Aotearoa giving rise to mutual obligation and benefits. For manawhenua the benefits are derived from the proper addressing of their concerns, particularly those that address wider environmental concerns, such as water quality, and which constitute an enhancement of the existing environment.

7. The Right of Development the Treaty right is not confined to customary uses or the state of knowledge as at 1840, but includes an active duty to assist Maori in the development of their properties and taonga.

8. Redress the obligation to remedy past breaches of the Treaty. Redress is necessary to restore the honour and integrity of the Treaty partner, and the mana and status of Maori, as part of the reconciliation process. The provision of redress must also take account of its practical impact and the need to avoid the creation of fresh injustice. While the obligation of redress sits with the Crown, Council has a role in implementation of redress at the regional and local level.

Ngati Te Ata Waiohua draws your attention in particular to Section 8 of the RMA which states that:

In achieving the purpose of this Act, all persons exercising functions and powers under it, 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).

In this instance, contemporary practical expressions of Rangatiratanga include active involvement of tangata whenua in resource management decision making and in giving

18 | P a g e involvement effect through Iwi Management Plans (i.e. Ngati Te Ata Tribal Policy Statement 1991) and the like.

The establishment of Maori economic, social and cultural aspirations is an important aspect of the Treaty principles that has not received much attention in the RMA context to date. Particular principles, as aforementioned, include mutual benefit, development and active protection.

The way we see it, is that AIAL has a key role in the support of the settlement of Ngati Te Ata Waiohua claims. Historically AIAL purchase of its property holdings was dubious and bought for a mere ‘song’. AIAL has benefited from the confiscation of our lands and the receipt of stolen property from the Crown. Through the claims settlement process AIAL has a significant opportunity to right this wrong. Council too also has the opportunity to right this wrong under its own mana.

The Resource Management Act 1991 (RMA) provides protection for our values through Part II. We refer to Section 6(e) „the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, and other taonga‟ must be recognised and provided for as a matter of national importance. Section 7(a) requires that particular regard must be given to kaitiakitanga, and Section 8 requires that the principles of the Treaty of Waitangi be taken into account.

Despite these and other provisions and protections in the Resource Management Act and other legislation, we remain a step behind. The processes involved demand resources and capacity that we frequently do not have. We are nevertheless committed and we constantly produce submissions and cultural impact assessments. We are known for our attendance of hearings and for the legal cases that we have pursued over the years to protect our interests. We have no option but to continue.

Relief does not appear in sight as Auckland Council contemplates and braces for a further one million people in our rohe (iwi area). Ngati Te Ata Waiohua has said that Tamaki Makaurau does not need further population increase. Many other towns and cities would welcome added population. The more people in Tamaki Makaurau, the more sewage goes into our food bowls (Manukau Harbour) and this significantly contributes to our health problems. We may not physically understand that, but our wairua does.

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Conclusions: Effects

It is the finding of this cultural impact assessment that Ngati Te Ata Waiohua cultural integrity will be affected by the proposed AIAL (Northern Runway) development. Given the close proximity to a major centre of traditional Maori occupation it must be accepted by all parties that there would have been an association of some kind.

It is Ngati Te Ata Waiohua opinion that there will indeed be adverse effects upon our taonga and cultural integrity, in particular;

1. Our traditional relationship to ancestral lands (the AIA Northern Runway development site), our culture and traditions, our water resources, sites, waahi tapu and other taonga.

o The cultural landscape will be irretrievably lost.

o The natural coastal landscape will be irretrievably lost.

o The degradation and loss of Mauri. Mauri is the conceptual Maori belief that all things, animate or inanimate, possess mauri which is best described in western terms as meaning the life force inherent in all things within the natural world. Unfortunately the mauri that may once have attached to the project land and its surrounds has long been compromised through development and use over many decades. This diminution of mauri can be addressed however through any action or activity that improves on the status quo of the environment or the natural world, Te Taiao, even if those actions or activities result in only small incremental improvements.

o The spiritual component. Another issue linked to that of mauri and which is normally raised in these cases is the spiritual element that Maori people (in general) often raise in respect of their ancestral lands. Again the history of land use has been instrumental in dispersing the emotional links between the people and the land and its resources. The relationship with the land still exists but obviously the intensity of that relationship has been muted by the passage of time.

2. The Manukau Harbour

o Water quality issues. Water quality is always a cultural concern to us given our kaitiaki responsibilities and obligations. Our concern in this case is related to the discharge of wastewater and stormwater to the Manukau Harbour as part of the ‘wider iwi’ concern for the health of the Manukau Harbour and its waters. In this case it is not just a question of water quality but also discharge volumes related to future development in the project area and an increase in run-off and contaminants from hard surface areas. The current AIAL stormwater system is far from adequate.

o Ngati Te Ata Waiohua advocates the highest level of treatment of stormwater before it is discharged into waterways. The protection of the mauri of all natural waterways is paramount to us, and that the food producing capacity of natural waterways is protected and enhanced, as is their life supporting capacity. We advocate water

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conservation and efficient use of water and require that waste pass through the soils before discharge. We expect the use of effective pre-treatment devices like roof water collection for re use in recharging the resource, rain gardens, vegetated swales and dry attenuation pits.

o Customary fisheries; water quality is also linked to the health of the local fishery. The harbour itself is still subject to the customary gathering of shell fish and recreational fishing is evident in the Mangere bridge area. But specific use of the adjacent seabed and foreshore to the project land is not stated and given the possibility of land sourced pollution in the area not recommended at this time.

o Ngati Te Ata Waiohua opposes all major coastal structures and reclamations on the Manukau Harbour that, in our opinion, has an adverse effect on the harbour’s seabed and marine ecology.

3. Ecological Concerns

o In the same vein, kaitiaki responsibilities presume an interest for the state of the local ecology with particular reference to the harbour edge. This is linked to the previous water issue with the harbour fringe seen as being an opportunity to enhance the harbour itself through the use of native plantings of appropriate species to act as a sediment trap and provide bird habitat.

o It is assumed that the AIAL proposal will utilise native coastal planting and existing native trees as part of the coastal interface and enhancement of the esplanade reserve although existing natives (any vegetation for that matter) are sparse with little evidence of any significant regeneration.

o What could be done with the harbour edge is shown in the work undertaken on the Mangere/Ihumatao foreshore as part of the restorative work following the removal of the Mangere oxidation ponds. The intent – over time - is the restoration of a coastal broadleaf forest or linked areas of sustainable forest/habitat.

o Existing bird life is typical of most residential areas of Auckland except for resident populations of the many coastal birdlife, and Kotare (NZ Kingfisher). Development of the site, so long as the esplanade reserve is buffered from waste product storage and litter, should be of less than minor effect on local existing avifauna. Insofar as wading species are concerned the intertidal feeding areas are frequented by them. However Manukau’s rich birdlife will be under threat as a result of this proposal.

4. Koiwi and Archaeological Issues

o There is absolutely a high probability of uncovering more koiwi (skeletal remains) as a result of the AIAL proposal. As evidenced by the NRD R11/859 site excavations of previous years. Given the spatial geographic there is also a high probability of uncovering a high density of archaeological remnants.

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o Our Policies 11 in this regard are:

Koiwi [Skeletal remains] Policy 4.2.9

That all-public and private agencies acknowledge and give effect to the following;

a) That koiwi are taonga of Ngaati Te Ata b) That as manawhenua Ngaati Te Ata are kaitiaki over their koiwi c) That a prohibition exists on the interfering with, exhuming or carrying out of any activity in the vicinity of any koiwi d) That all areas containing koiwi of Ngaati Te Ata (not within its ownership) be returned to

the ownership of the iwi

6.3.13 Archaeological Investigation

Policy 6.3.13

All public and private agencies shall recognise and provide for the following:

(a) That no archaeological work shall be carried out within Ngaati Te Ata tribal territories without the written consent of Ngaati Te Ata. (b) Any archaeological investigation work approved in accordance with (a) above shall include as part of their investigation teams person/s of Ngaati Te Ata descent with full Remuneration. (c) The results of all archaeological investigation carried out within Ngaati Te Ata territory shall be vetted and audited by Ngaati Te Ata prior to its wider use in any form whatsoever. (d) Only archaeological work carried out by iwi-approved consultants will be accepted.

6.3.14 Information and research

Policy 6.3.14

All public and private agencies shall ensure as follows; (a) That information held by other agencies of relevance and importance to Ngaati Te Ata and which impacts on its interests is referred back to the iwi. (b) That any research proposals carried out by external agencies of relevance to the interests of Ngaati Te Ata are referred to the iwi for its approval and comment. (c) That Ngaati Te Ata members be utilised in all aspects of research dealing with Ngaati Te Ata interest.

Mitigation Measures

In recognition of that association and the wider environmental concerns that arise from our kaitiaki obligations, a number of measures and issues have been identified in this assessment that we are hopeful AIA are willing and able to address and implement. It is difficult to determine this any further until we have the discussion with AIA of what those mitigation measures might look like.

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Possible mitigations considerations might include:

o Environmental mitigation and enhancement fund o Manukau Harbour clean up fund (including pollutant research) o Supporting cultural initiatives (heritage protection projects) o Aligning resourced support with Ngati Te Ata Waiohua goals (Pg 18 of this report) o Environment restoration programmes (i.e. riparian planting along the Puhinui waterway, the coastal edges and the Manukau Harbour) o Kaimoana restoration plan (develop research and monitoring criteria to remedy or mitigate the effects on our kaimoana sources) o As stated earlier, co-management agreements and work programme contracts (among others), the formation of committees, working group or trusts, often coined as “kaitiaki group” made up of manawhenua members, as a means for further dialogue and decision making. o The establishment of QE2 Covenanting areas and Native (Wildlife, Historic) Reserves o Provide an opportunity for the reinvestment in cultural, environmental, social and economic wellbeing with the intention and commitment to developing and maintaining an interactive and positive, long-term working relationship with manawhenua and to establish a process for working together for the purpose of achieving mutual and respective objectives.

Position

However in weighing up all factors, Ngati Te Ata Waiohua confirms that the Auckland International Airport Ltd (AIAL) proposal to designate land for the future construction and operation of a second runway known as the Northern Runway is not supported .

This assessment has outlined the adverse impacts that the AIAL proposal is likely to have on our cultural integrity. However, we are open to further discussion with AIAL to acquire further understanding of the project detail and how the cultural impacts raised in this assessment will be addressed.

Recommendations

1. That this report be received 2. That a follow up hui is initiated between AIAL and manawhenua to discuss the matters raised in the cva reports received. We would have an expectation that prior to our hui, an evaluation of the cva reports would be completed and presented at the hui. 3. That a second hui is initiated to include AIAL project staff, manawhenua and AIAL consultants such as the project archaeologist, heritage consultant (if any), ecologist, ornithologist, engineer, planner, landscape, marine biologist and any other AIAL project staff deemed relevant.

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Ngati Te Ata Waiohua:

An addendum to the document titled “Ngati Te Ata Waiohua Cultural Values Assessment - Auckland International Airport (AIA) designation of land for the future construction and operation of a second runway known as the Northern Runway”.

Te Ata i Rehia eponymous ancestress of Ngati Te Ata Waiohua

October 2015

Area of Influence

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The Proposal

The Auckland International Airport Ltd (AIAL) is seeking to designate land for the future construction and operation of a second runway known as the Northern Runway.

There has been a recent request by Auckland International Airport Limited that requires the following services:

The preparation of an addendum to the document titled “Ngati Te Ata Waiohua Cultural Values Assessment - Auckland International Airport Ltd (AIAL) designation of land for the future construction and operation of a second runway known as the Northern Runway”. The addendum will take into consideration a second area of influence which is located in the Manukau Harbour to the south of the existing airport runway.

The addendum will identify the traditional and contemporary cultural values and uses of this area and surrounds that might be affected by the proposal.

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Background:

Report: “Manukau harbour Action Plan: Tangata Whenua Perspectives on the Manukau Harbour, Report prepared for the Auckland Regional Water Board (1990)”. A full copy of this report can be made available to AIAL on request.

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Conclusions

As summarised in the Cheltham report (May 2015 v1);

“Following the release of the Waitangi Tribunal’s Manukau Report in 1985 much progress has been made on halting the decline of the harbour ecosystems. Mana whenua are advocating for more progress to be made on restoration and enhancement eg. of Mahinga kai. All CVA’s were clear that further reclamation in the harbour would not be supported ”.

For Ngati Te Ata Waiohua this second option proposal for a second runway (North South area of influence) will indeed have adverse effects upon our taonga and cultural integrity.

As explained by past generations of our people that have given their evidence of what further reclamation of the Manukau harbour would do (see the Background section of this report Pg 3) Ngati Te Ata Waiohua stands firm on its position, we oppose all major coastal structures and reclamations on the Manukau Harbour particularly one of this scope and scale.

We assert again that;

o further reclamation of the harbour will degrade and damage the marine ecosystems and consequently our fisheries. o further AIAL pollution, from this second runway option proposal, will be intensified and have further adverse impact upon the harbour. o the cultural landscape will be irretrievably lost. o the natural coastal landscape will be irretrievably lost.

Recommendations:

1. That this addendum to our original CVA Report be received. 2. That we do not support the second runway option proposal within the North South area of influence. 3. That a follow up hui is initiated between AIAL and manawhenua to discuss the matters raised in the Addendum reports and original CVA reports received. We would have an expectation that prior to this hui, an evaluation of the Addendum reports would be completed and presented at the hui. 4. That a second hui is initiated to include AIAL project staff, manawhenua and all contracted AIAL consultants.

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APPENDIX 3

NGATI TAMAOHO CULTURAL VALUES ASSESSMENT AND ADDENDUM

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Proposed Northern Runway, Auckland International Airport: Ngāti Tamaoho Statement of Association

Ben Leonard, Ngāti Tamaoho Trust

30 January 2015

This Report is the property of Ngati Tamaoho Trust and is not to be copied or shared without fist engaging with Ngati Tamaoho.

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CONTENTS

1. LOCATION………………………………………………………………..3 2. ORIGINS……………………………………………………………………4 3. CULTURAL LANDSCAPE……………………………………………5 4. ARCHAEOLOGY…………………………………………………………7 5. SETTLEMENT PATTERNS………………………………………….8 6. LAND SALES & WAR………………………………………………….9 7. ENVIRONMENT / BACKDROP……………………………………10 8. WATER / WAI……………………………………..……………………12 9. TREATMENT OF CONTAMINANTS……………………………..13 10. SUSTAINABLE DEVELOPMENT……………..………….14 11. SOLAR……………………………………………………………..17 12. MANGROVES……………………………………………………20 13. EARTHWORKS…………………………………………………20 14. MANAGING EFFECTS………………………………………..21 15. TE ARANGA PRINCIPALS………………………………….23 16. AUCKLAND AIRPORT……………………………………….24 17. SITE VISIT………………………………………………………..25 18. CONCLUSION……………………………………………………25 19. RECOMMENDATION…………………………………………26

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LOCATION

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2. ORIGINS

2.1 For Ngāti Tamaoho, no place exists in isolation. Each maunga, each awa, and each motu exist as part of a wider cultural landscape that makes up Ngāti Tamaoho’s rohe. Each place is connected by its use, by its history, by the physical environment that it is a part of, and by the whakapapa which connects it with the tangata whenua. Ngāti Tamaoho believe each place must be understood as part of a interconnected whole.

2.2 The Ihumatao/Pukaki area is one of the most historically and culturally significant in Ngāti Tamaoho’s rohe. The landscape tells the stories of Ngāti Tamaoho’s origins from their tupuna’s arrival in Aotearoa through centuries of occupation, migration, growth and war. It speaks of the forces that created Tamaki Makaurau and those tupuna who came before the great ocean going waka arrived in Aotearoa. It also speaks of the arrival of Pakeha and the effects of colonisation that Ngāti Tamaoho still suffer today. In the contours and scars of this land are the stories and identities of the tangata whenua streching back for generations.

2.3 Before humankind came to the islands of Aotearoa, they were inhabited by the Patupaiarehe, or as they are also known the Turehu or Nga Urukehu. These beings lived in the forests and wetlands and lived on there produce, avoiding cooked food entirely. They hold an important place in Ngati Tamaoho’s identity and there existence on this land must be respected.

2.4 Place names of the area recall Nga huringa o Mataaho, or the writhing of the Mataaho, which created many of the maunga of Tamaki Makaurau’s volcanic fields. His movements can be traced in the features of the land and sea including his head at Te Pane Mataaho (Mangere Mountain), his nose at Te Ihu Mataaho (Ihumatao), and his food bowl at Te Ipu a Mataaho (Maungawhau Crater). The entire volcanic field is sometimes known as Nga Tapuwae a Mataaho or the footprints of Mataaho.

2.5 The great voyager and tupuna, Toi Te Huatahi visited the area during his pass through Tamaki and is reported to have passed through Te Manukanuka O Hoturoa and stopped several location on the Manukau shore. Toi’s descendants became known as Te Tini O Toi, with many living in the Te Puaha ki Manuka (Manukau/Franklin) area. They were became a numerous people and important tupuna of Ngāti Tamaoho.

2.6 Undoubtedly, one of the most influential migrations of this early period was that of the Tainui waka from the ancestral homeland of Hawaiiki. After arriving in the Tikapa Moana (Hauraki Gulf), the Tainui stopped at Wharekawa on the western shoreline where Marama disembarked to go overland and meet the Tainui at Otahuhu. Tainui then

4 embarked North toward the Wai-te-mata harbour. After traveling up the Tamaki estuary, the Tainui was portaged at Te To Waka (Otahuhu Portage).

2.7 From Otahuhu, the Tainui travelled west on Te Manukanuka o Hoturoa (Manukau Harbour).

2.8 It is said that Poutukeka, Haapopo, Te Uhenga and Hautai departed the Tainui canoe at Tamaki. Others, including Rakataura/Hape/Riukiuta remained on the isthmus. Marama also remained in the region with her descendants becoming known as Nga Marama. These people are tupuna to many of the Tamaki and Manukau hapū today. They were also tupuna to those that lived on the land of the proposed Northern Runway.

2.9 The descendants of these tupuna married with the local people including Ngāti Tahuhu, Tini o Toi and Nga Oho. From these marriages came many of the important tupuna of the Tamaki Isthmus and the progenitors of many of the Tamaki and Manukau peoples which exist today.

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3. CULTURAL LANDSCAPE

3.1 The Pukaki & Ihumatao area is nationally significant as a complex of prehistoric sites. The Ihumatao (Te Ihu O Mataaho) kainga, Puketapapa pa, Otuataua gardens, Te Pane O Mataaho (Mangere Mountain) and the other significant sites of the area represent one of the most densely populated areas in Aotearoa’s pre-colonial history.

3.2 There were several reasons the area supported such a large population. The frontage to Te Manukanuka O Hoturoa meant access to a plentiful supply of protein in the form of ika and other kaimoana collected from the sea and the shell banks.

3.3 Since ancient times Ngāti Tamaoho have continued to exercise their traditional fishing rights over the Manukau Harbour and continue to treat each creeak, inlet and stream of the harbour as an essential part of that entity. The inherent quality of the water and its ability to heal is essential to the spiritual sustenance Ngāti Tamaoho derive from the Harbour.

3.4 Traditionally, the main foods of the Harbour and surrounds were kahawai, mullet and tuna. It also provided the breeding ground for flounder eels and mullet. Other traditional foods of the area are peharo (trough shellfish), titiko (mud snails) and wheke (octopus). Ngāti Tamaoho gathered scallops and karahu, and fished for stingray, shark and snapper in the Harbour.

3.5 Our tupuna left us this message:

“…leave the Manukau Harbour and it’s estuaruies alone and it will heal itself. Stop reclaiming the tidal foreshores and building motorways over the feeding grounds of our fisheries and destroying our shellfish beds and elements of the spawning grounds.”

3.6 There are several important awa and manga running through the area , including Waitomokoia and Oruarangi to the north and Pukaki and Tautauroa to the east.

3.7 The fertile volcanic soils surrounding Puketapapa and Te Pane a Mataaho allowed for large crops of kumara, taro, and probably yam to be grown to supplement the bounty of the sea. The area is dominated by rich, friable, volcanic soils with a well drained scoria underlay and an abundant supply of water. Along with the productive volcanic soils came larger volcanic rocks which became a valauble cultivation resource. The rocks were formed into walls dividing separate plots while others were used to form raised rock gardens for the cultivation of yams and gourds. It was also noted that Maori of the area mixed the soild with a shell and gravel mix, together with wood ash, to make even richer gardens.

3.8 Furthermore, several significant awa and small wetland areas provided good bird- snaring grounds as well as providing rongoa and building materials.

3.9 Awa such as the Pukaki, Waitomokoia and Oruarangi are the life-blood of Ngāti Tamaoho’s rohe and remain a source of great mana. Their use for travel, resources and

6 kai was closely governed by complex principle of tikanga. Sometimes their use was shared and at other times it was used by other tribes on a reciprocal basis.

3.10 The lives of the people were closely intertwined with the quantity and quality of the freshwater that was available to them. It provide habitat and spawning grounds for native plants, bird and fish, building and weaving materials such as raupo and flax, and precious medicines and dyes.

4. ARCHEAOLOGY

4.1 The Archaeological Association has registered nearly 200 sites on the Ihumatao peninsula of which the Auckland International Airport is a part. The scale of these records is indicative of the intensice use of the area for generations. The map below serves as evidence of that.

4.2 The sites near the Aiport range from middens, to rua and terrace complexes, to wahi nohoanga, to kainga, to major defended pa sites. Most of these have been significantly modified since their original recording and many have been completely destroyed. The large gap in sites around the Auckland International Airport represents this destruction on a large scale, rather than lack of use of the area.

Auckland International Airport

February 5, 2015 1:72,224 0 0.5 1 2 mi Pending Inactive 0 1 2 4 km Land Information New Zealand & Eagle Technology Group Ltd Approved universityaucklandlibrary NZ Archaeological Association 4.3 While smaller archaeological sites such as middens and rua complexes are often overlooked, they are important indicators of traditional activity at given sites. Ngāti Tamaoho’s experience has consistently been that midden sites are the tips of the iceberg for larger archaeological remains. This was well illustrated at nearby Papahinau kainga where surface investigations only found small sites such as middens but a detailed sub- surface examination revealed a complex kainga site.

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4.4 The same can be said of the NRD sites excavated to make way for the proposed Northern Runway Development. This site initially presented only small features such as terracing and middens. However, upon closer investigation the site was found to be a huge kainga complex with many unique and previously unseen features.

4.5 The site was excavated over a period of two years. It revealed numerous pits (rua kopiha), several whare and smaller structures, a large wharenui and, most importantly, at least 88 individual human burials.

4.6 The urupa on the site is extremely significant to Ngāti Tamaoho and the other Manukau hapū including Te Ahiwaru and Te Akitai. It’s discovery connects these people with their tupuna and reaffirms their identity as tangata whenua. Though the koiwi have now been moved and reburied, the area remains deeply tapu.

5. SETTLEMENT PATTERNS

5.1 The invasion of Wai O Hua by Te Taou in the mid 18th century led to a brief depopulation of the area as the Wai O Hua hapu.

5.2 This settlement pattern was again interupted when northern Nga Puhi taua began invading Tamaki Makaurau from the early 1820s. This led to a 10-15 year period of depopulation for the area as people stayed with whanaunga in the Waikato. The hapū returned from 1835 under the protection of Ngāti Mahuta rangatira Te Wherowhero who took up residence at Mangere for a time.

5.3 In 1841 Auckland was declared the new and Ngāti Tamaoho living in the Ihumatao faced a rapidly expanding city desperate for the fertile lands of their ancestors. In 1842 the Crown purchased 30,000 acres in the Pukaki area and by 1846 a number of Europeans had settled in the area.

5.4 In 1847, at the time of the Wesleyan Church’s construction, the Ngāti Tamaoho village of Ihumatao had a population of around 200, quite significant for the time. The settlement also boasted extensive cultivations and a threshing mill for processing wheat and oats. Along with taking up the tenants of the Christian faith, Ngāti Tamaoho were early adopters of many new technologies, particularly in the fields of agriculture and industry. They readily took to these new devices and processes and quickly became important suppliers of goods not only to surrounding iwi but also to the burgeoning Auckland market.

5.5 During the 1850’s the Ihumatao kainga was home to the reknowned Ngāti Tamaoho rangatira Epiha Putini (Te Rangitaahua Ngamuka). Putini moved here in 1849 from the great settlement of Pehiakura on the Awhitu Peninsula along with many other from Ngāti Tamaoho. They arrived with the intention of developing the settlement in much the same way as Pehiakura but with the added advantage of its proximity to the burgeoning Auckland market. Putini was keen for his people to benefit from the new

8 developments in Auckland and his time there marked one of the most prosperous periods in Ngāti Tamaoho history.

5.6 Regrettably, on the 22 March 1856 Putini died at Ihumatao. The following year a great tangi was held at Ihumatao for the departed. On Friday 22 May 1857 over 1000 Maori gather at the pa to celebrate the life of Epiha and his dedication to the protection of Maori interest in Auckland and the Waikato. The great mana and influence of Putini, and Ngāti Tamaoho as a whole, was illustrated by the diversity and importance of those attending.

5.7 Aside from memorialising the great chief, the tangi was an important meeting of influential chiefs from Tamaki and the Waikato in discussion over the newly formed King movement. Indeed both Reverend Buddle and J. Gorst state that the meeting at Putini’s tangi was a significant factor in the decision to appoint a King.

5.8 The growing tensions between Maori and Pakeha during this time are reflected in the baptismal register for the Ihumatao Mission Station. During the 1850s, Maori accounted for the vast majority of baptisms at the station but by 1858 the numbers were dropping greatly. Increasingly, Ngāti Tamaoho from the Ihumatao area moved further south to escape perceived negative changes to their way of life or were forced from their land by land sales made by others. By the time war was declared in 1863 Maori baptisms had ceased at the Ihumatao Mission all together.

5.9 Though Ngāti Tamaoho maintained land at Ihumatao during the early 1860’s many of their kinsmen had already left to join the Kingitanga in Waikato. Those who remained continued to grow crops, keep pigs and chickens, and trade on the ever growing market. However, with the slow yet deliberate advance of the Great South Road toward the Waikato it became abundantly clear that tensions were unlikely to be resolved peaceably.

6. LAND SALES & WAR

6.1 The alienation of the aiport land is not immediately clear but it appears to have been sold directly to individual Pakeha settlers. The Crown had waived its pre-emption rights during the mid 1840s and Maori were free to sell small chunks of land directly to individuals. The land immediately to the north of the Airport was sold in a similar manner, though two large tracks of land were subsequently confiscated at Ihumatao and Pukaki.

6.2 The area was again depopulated in 1863 when Governor General issued a proclamation that required all Maori living between Auckland and the Waikato to give up their arms and make an oath of alleigance to the Queen. Those failing to do so were forcibly ejected from their homes. Along with the other hapū of the region, Ngāti Tamaoho were forced from their homes and moved to the Waikato to join there

9 whanaunga. The brutal invasion of the Waikato by Crown forces followed. Many lives were lost.

6.3 Only a handful of people remained in the Pukaki-Ihumatao area at the onset of war, including Paora Te Iwi who remained for a time at his settlement of Papahinau. At Ihumatao there was no-one left to protect the settlement from plunder and it was not long before the villages of the area were ransacked and pillaged by naval volunteers and ‘friendly’ Maori. Some reports suggested that local settlers also took part, stealing equipment and livestock which they later sold at market. Ngāti Tamaoho settlements were destroyed in a matter of weeks and the life they had worked so hard to build, incorporating traditional and modern ideas and practices, was lost to greed. Throughout the war, before any official confiscation, the government leased out these lands to Pakeha for grazing purposes.

6.4 The Waikato invasion was swiftly followed up by the confiscation of the lands of the hapū deemed to be ‘rebels’ by the colonial government. This included Ngāti Tamaoho. As a result Mangere, Ihumatao and Pukaki were confiscated in full. Ngāti Tamaoho were then fully excluded from any Compensation Court hearings on the basis of this ‘rebel’ status.

6.5 The war and subsequent confiscation severed Ngāti Tamaoho’s ability to connect with their whenua and rendered the tribe effectively landless. The effects of these actions continue to affect Ngāti Tamaoho to this day.

7. ENVIRONMENT

By Lucie Rutherfurd

7. BACKDROP

7.1 Maori through their traditional tribal belief, link ancestral names and events to landscapes, often associating these [names and events], with the gods themselves and the very body of our earth parent- Papatuanuku

7.2 Maori shares strong believe, in God the Father [Ranginui] and Earth, the mother [Papatuanuku].

7.3 The mother is the nurturer, the giver of life. Therefore everything born of the mother is alive and has its own life force [mauri]. All elements of the natural environment possess mauri and all life is related. Mauri is a critical aspect of the spiritual relationship of Māori with their environment and specific features (such as maunga and waterways) within it.

The condition of these reflects our ability as kaitiaki and predicts our own wellbeing.

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7.4 We are all inter-connected, and therefore have a duty to protect and enhance our natural surroundings, not only for ourselves, but our future generations.

7.5 The arrival of Europeans [Pakeha] has seen not only the loss of Maori land, but also the pollution of our waterways [streams, lakes, rivers, estuaries, and harbours]. The Pakeha brought with them an old system which had caused many diseases and illness regarding their waste. It was common English practise to dispose of ‘waste’ into moats surrounding castles, and into streams, rivers and harbours. These practises were continued in their ‘new land’. Unfortunately towns were built with the mind set of disposing waste to water. Maori living on the Manukau despaired at the despoiling of their harbour, long treasured for its fisheries.

7.6 Estuaries were favoured for food gathering and provided safe, sheltered waters with an abundance of fish, shellfish, and birds for eating. Estuaries also gave access to the interior of the country and its wealth of resources-tall timbered rain forests, abundant bird life, flax swamps and rivers full of eels.

7.7 Because estuaries were viewed by many European settlers as unproductive wastelands, estuarine land was reclaimed for harbours, and filled in for pasture, sewerage schemes and stormwater discharge. Many are still under threat from;

 excess silt

 pollution from sewerage, industrial/ agricultural runoff and stormwater

 invasion by introduced species [plant and animal]

 reclamation

 extraction of sand and gravel

7.8 Public concern over this environment mess grew. But the Waitangi Tribunal’s report on the Manukau Claim in 1985 was the catalyst for major change. It laid the basis for new relationships between Maori living near the harbour, local government bodies, businesses and the wider community.

7.9 The Waitangi Tribunal’s Manukau Report of 1985 found that the Crown had failed to recognise Treaty rights to land and traditional seafood resources and had not provided the protection promised.

7.10 Maori have been and continue to be part of the development of our towns and cities. Developments of the landscape are a part of Maori history now also; roading, grazing, reserves, buildings, reservoirs, construction, quarrying, wastewater/stormwater disposal. Some and such developments have not always been supported by tangata whenua. In many cases these developments have damaged or destroyed significant sites and failed to recognise the values held by their kaitiaki. Mana whenua have never ceased visiting these places or appreciating their cultural significance. Maori still share an interest in the on-going sustainable management.

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8. Water/wai

8.1 “Water is the life giver of all things

From the source to the mouth of the sea all things are joined as one”

“From sky father (Ranginui) To the earth mother (Papatuanuku)

From the earth mother to the oceans From the oceans back to sky father”

8.2 All water has mauri (a living energy). It is this mauri which provides for all living things and every place with a unique disposition. It is therefore imperative that nothing adversely impacts upon its integrity. Such an action detrimentally affects the mauri of the resource and consequently the mana, wellbeing and health of the people. The key here is the importance of not altering the mauri to the extent that it is no longer recognisable as a healthy component, waiora. The act of discharging wastewater, including stormwater, into natural water [fresh or harbour], goes against this very belief.

8.3 The quality of water determines the relationship that the tribe has with its waters. Environmental degradation, at a national level, has occurred at a large cost and the physical, chemical, and biological quality of water has deteriorated as a result of both point source pollution (discharges into a body of water at a single location), and non- point source pollution (contamination from diffuse sources).

8.4 Ngati Tamaoho believe that water is pure when it leaves the heavens, and with today’s technology and in the ever increasing pollution created by man that there should be natural treatment train approach to retain the cleanliness of the wai [water] from the skies to the sea.

8.5 The waters of the Auckland region have been modified to support economic gains, and the impacts of previous poor management practices are increasingly being seen. As a result, human impacts from such uses as farming/agriculture, wastewater discharges, damming, horticulture, urban development, alterations to the natural hydrology (straightening/piping) of rivers and streams, and forestry conversions have modified natural water flows and increased the degree of contaminants that a water body receives resulting in a decrease in water quality of rivers and streams.

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8.6 Water is a fundamental component for all dimensions of life. Water not only sustains life, but also serves an economic, social, cultural, spiritual, and political purpose. Regardless of the significance of water, the increase in water contamination by cities, industries, and agriculture/horticulture has led to the deterioration of the mauri of water.

8.7 Ngati Tamaoho aspires to have waters that are drinkable, swimmable, and fishable. The ability to have drinkable and fishable water is limited by a number of factors such as the concentrations of E. coli, eutrophication, suspended sediments, arsenic and mercury and stormwater runoff contaminants.

9 Treatment of Contaminants

9.1 Water and water quality is such an important part of life for all, and as such new approaches to treating contaminated road runoff and stormwater in general are constantly being looked into and methods becoming more “natural”.

9.2 The mixing of clean roof water runoff and contaminated road water is now considered a wasted resource, and often the cause of stormwater devices becoming “inundated” during heavy rainfall, leading to further pollution and erosion of natural waterways.

9.3 Often in the common “stormwater pond” the sediments that have “dropped out” during the “settlement” phase within the ponds; are “re-suspended’ during heavy rain fall and inundation, and so all those contaminants become “mobile” again and are flushed out of the pond and into the water ways, making the pond in-effective, and a source of contaminants.

9.4 The “treatment train” approach is promoted as current best practice as this promotes at source retention, provides quality contaminant removal, less inundation at the final stage, ensures the cost is more evenly spread, and easier to maintain.

9.5 The treatment train approach includes methods such as roof water detention on site via rain tanks and or soakage pits, where clean rain water can be reused or used to recharge the underground water systems.

9.6 Rain gardens/swales for contaminated road water retention/detention, underground 360 devices can be used where a site is already developed if space is available and then a wetland or attenuation device [large vegetated dry swale system] for a final “polish”.

9.7 This system is currently best International practice; it serves to reduce initial runoff by infiltrating the first 10mm back into source, while containing contaminants, and adding to the recharge of the ground water. This also lessens volumes to device which improves the function of the device.

9.8 Green roofs are also becoming popular mainly in overseas countries, and where pollution is a problem, the green roof concept not only adds to more oxygen being produced but to the health and well-being of people who can grow their own vegetables, fruit trees etc.

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9.9 It is important to note that as time goes by technologies change and monitoring has time to gather data and gain understandings of how stormwater is dealt with.

10. Sustainable Development

10.1 Ngati Tamaoho promote sustainable development, and believe that all new development should in some, if not most ways, be self-reliant and sustainable.

10.2 There are many options for sustainability, with solar panels and green roofs being among a few.

10.3 Green Roof Benefits [source google green roof benefits]

Green roofs offer many public, private, and design-based benefits.

10.4 Stormwater Management

 With green roofs, water is stored by the substrate and then taken up by the plants from where it is returned to the atmosphere through transpiration and evaporation.

 In summer, depending on the plants and depth of growing medium, green roofs retain 70-90% of the precipitation that falls on them; in winter they retain between 25-40%. For example, a grass roof with a 4-20 cm (1.6 - 7.9 inches) layer of growing medium can hold 10-15 cm (3.9 - 5.9 inches) of water.

 Green roofs not only retain rainwater, but also moderate the temperature of the water and act as natural filters for any of the water that happens to run off.

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 Green roofs reduce the amount of stormwater runoff and also delay the time at which runoff occurs, resulting in decreased stress on stormwater systems at peak flow periods.

10.5 Improved Air Quality

 The plants on green roofs can capture airborne pollutants and atmospheric deposition.

 They can also filter noxious gases.

 The temperature moderating effects of green roofs can reduce demand on power plants, and potentially decrease the amount of CO2 and other polluting by- products being released into the air.

10.6 New Amenity Spaces

Green roofs help to reach the principles of smart growth and positively affect the urban environment by increasing amenity and green space and reducing community resistance to infill projects. Green roofs can serve a number of functions and uses, including:

 Community gardens (e.g. local food production or co-ops)

 Commercial space (e.g. display areas and restaurant terraces)

 Recreational space (e.g. lawn bowling and children’s playgrounds)

Herb Garden on Fairmount Waterfront Hotel, Vancouver, BC. (Courtesy of David Walker)

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10.7 Energy Efficiency

 The greater insulation offered by green roofs can reduce the amount of energy needed to moderate the temperature of a building, as roofs are the sight of the greatest heat loss in the winter and the hottest temperatures in the summer.

 For example, research published by the National Research Council of Canada found that an extensive green roof reduced the daily energy demand for air conditioning in the summer by over 75% (Liu 2003).

10.8 Noise Reduction

 Green roofs have excellent noise attenuation, especially for low frequency sounds. An extensive green roof can reduce sound from outside by 40 decibels, while an intensive one can reduce sound by 46-50 decibels (Peck et al. 1999).

10.9 Increased Biodiversity

 Green roofs can sustain a variety of plants and invertebrates, and provide a habitat for various bird species. By acting as a stepping stone habitat for migrating species they can link species together that would otherwise be fragmented.

 Increasing biodiversity can positively affect three realms:

1. Ecosystem: Diverse ecosystems are better able to maintain high levels of productivity during periods of environmental variation than those with fewer species

2. Economic: Stabilized ecosystems ensure the delivery of ecological goods (e.g. food, construction materials, and medicinal plants) and services (e.g. maintain hydrological cycles, cleanse water and air, and store and cycle nutrients)

3. Social: Visual and environmental diversity can have positive impacts on community and psychological well-being

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Mill Valley Hillside Project, Mill Valley, CA. 2010 Awards of Excellence Winner. (Courtesy of McGlashan Architecture)

10.10 Improved Health and Well-Being

 The reduced pollution and increased water quality that green roofs bring can decrease demands for health care

 Green roofs can serve as community hubs, increasing social cohesion, sense of community, and public safety.

 Health; There is a growing body of evidence that the visual and physical contact with natural greenery provides a range of benefits to people. These include both mental benefits (such as reduction of stress) and physical benefits (including the provision of cleaner air). Access to green space can bring about direct reductions in a person's heart rate and blood-pressure, and can aid general well-being.

10.11 Urban Agriculture

 Using green roofs as the site for an urban agriculture project can reduce a community’s urban footprint through the creation of a local food system.

 These projects can serve as a source of community empowerment, give increased feelings of self-reliance, and improve levels of nutrition.

10.12 Educational Opportunities

 Green roofs on educational facilities can provide an easily accessible sight to teach students and visitors about biology, green roof technology, and the benefits of green roofs.

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11 Solar

11.1 Advantages of Solar Power [source google]

Increasingly, people are looking for renewable energy solutions to provide the power we need to live our lives in the modern world. Fossil fuels are non-renewable; they use finite resources that will eventually disappear, become too expensive or too environmentally damaging to source. In contrast, renewable energy resources like solar energy are constantly replenished and will never run out.

11.2 Advantages of solar power, including the following:

 Renewable The sun provides a constant and consistent power source. It won’t run out and can provide electricity for our world indefinitely. It won’t contribute to global climate change and doesn’t require hazardous waste disposal like nuclear power.

 Quiet Solar cells are completely silent. Unlike wind energy or oil extraction, solar energy does not disrupt the local environment or annoy people. Additionally, solar energy is freely available. Solar electric power is available everywhere electricity is used.

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 Effective After the initial outlay for solar panels and installation, there is very little cost for solar power. It does not cost anything to harness the power of the sun, unlike paying for oil or gas – which continues to increase in price over time. In some countries, financial and tax incentives make solar electricity even more cost effective when compared with conventional electricity.

 Easy To Set Up And Maintain

11.3 Solar power panels and products are relatively easy to install. Unlike conventional electrical power, you don’t need wires or cords to employ solar power. Another advantage to solar power is that very little maintenance is required to keep solar cells running. This is because there are no moving parts in a solar cell, which makes them durable and long-lasting.

 Reliable Solar electric power panels have been proven to be highly reliable. Many PV solar panels (including the LG panels we supply) have long-term warranties, and good quality panels can last for decades. Additionally, solar power technology is improving consistently over time. With more and more people turning to solar

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power, new developments in the technology are constantly being brought to market.

 Clean One of the most important advantages of solar power is that it is clean. It produces no carbon footprint or harmful emissions and absolutely no pollution. This makes solar energy far more eco-friendly than non-renewable sources like oil, which releases harmful greenhouse gases, carcinogens and carbon dioxide into the air.

Solar is a new form of renewable energy that is becoming a main source of energy supply in many overseas countries. Its popularity is continuing to grow in New Zealand as our climate is well suited to this form of renewable energy.

12. MANGROVES

12.1 Mangroves have been a part of the history of Aoteroa [New Zealand] for centuries, although the increase of them started only around 50-60 years ago. This coincides with the land practice of the day when land was clear felled of trees for timber and farming, and silt, nitrogen’s, sewerage and stormwater pollutants from growing towns ran freely unchecked into our streams, waterways, estuaries and harbours.

12.2 There are arguments both for and against the removal of mangroves, and there are two sides to the argument.

o The mangroves are the result of continuing bad land use from both rural and urban use. The silt build up and contamination is a great fertile environment for mangroves to grow in and they are a good filter of pollutants. They also provide breeding grounds for some fish and bird species o Mangroves spread very easily and as they continue to spread they continue to slow down the natural tidal movement, producing more ideal circumstances I which to grow. They also cover over traditional shell beds of pipi and cockles and reduce channels for boating access and recreation.

13. Earthworks

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13.1 Earthworks involving cut to fill are a necessary part of most developments in order to create roads and a sub-division that can accommodate building platforms. This has the potential to release sediment and [in the case of contaminated soils] contaminants into the environment. Most contaminants, while they can become inert over time become re activated when disturbed.

13.2 Under the current TP90 guidelines it is allowable to release up to 10% of sediment into the receiving environment. That is 1 ton if 10 ton of earth moved, or 10 ton pre 100, and so on. When there are 1000”s of ton of earthworks carried out, this amounts to many ton of sediment per development entering the receiving environment, through pipes, into streams, waterways and finally the estuaries / harbours.

13.3 When a site is confined due to available land space developers are required to use a variety of methods of containing silt, by “silt fence”, hay bales, silt ponds and if / when it raids a flocculent. These, [flocculent] is a product that binds the sediments together so that they “fall out” of the muddy water and settle and are not released into the waters.

13.4 When undertaking earthworks applicants must use the TP90 guidelines as absolute “bottom Lines”.

13.5 There are proven ways to reduce the amount of sediment entering the ecosystem

 By creating a series of pools instead of just one forebay / silt pond  Using organic flocculent [HaloKlear] compounds when necessary.  Use silt fences in conjunction with silt ponds, a “treatment train” approach”.

14. Managing Effects

14.1 In managing the effects of a resource use or activity, regardless of the magnitude, frequency, or duration of the effect, Ngati Tamaoho considers that it is necessary to provide a net benefit when considering social, economic, environmental, spiritual and cultural impacts – to strive for environmental enhancement. Therefore it is necessary to suitably manage any effects so that effects are avoided, remedied, minimized, mitigated, or balanced.

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14.2 For Ngati Tamaoho, this is essentially a hierarchy where the first way to manage an effect is to avoid the effect, the second way is to remedy the effect, and so on through to suitably balancing the effect, what some may call offset mitigation. In managing effects consideration needs to be given to:

(a) Avoid: is there any way to manage the effects to a point where they can be avoided (i.e. no effect occurs)?

(b) Remedy: can the effect be managed to the point that it is eliminated (e.g. cleaning discharges to water so that the water discharge is of a suitable quality)?

(c) Minimize: is there a way to minimize the effect so that the effect is no longer of sufficient frequency or magnitude to cause Ngati Tamaoho any concern?

(d) Mitigate: if the effects cannot be adequately avoided, remedied, or minimized, is there something that can be done to mitigate or offset the effect to create a benefit not directly linked to the proposed resource use or activity. (e.g. an effect of discharge to water being offset by additional riparian planting or wetland restoration).

(e) Balance: when taking all the effects into consideration, and considering the relative weight of the effects to Ngati Tamaoho, do the positive effects adequately balance out the negative effects, and provide environmental enhancement?

14.3 Only Ngati Tamaoho can determine what, from a Ngati Tamaoho perspective, constitutes a suitable way to avoid, remedy, minimize, mitigate, or balance effects caused from a resource use or activity.

14.4 The ‘highest target or measure’ could be a target or measure applied by Ngati Tamaoho, a community, a local authority, the resource user or activity owner, or central government. Regardless, Ngati Tamaoho is generally supportive of the highest target or measures being applied to best achieve objectives. Ngati Tamaoho encourages the on- going use of the best practicable option being applied when considering targets or measures.

14.5 Where consents are granted for a resource use or an activity that may continue to have an adverse effect on the social, economic, cultural, spiritual or environmental wellbeing of Ngati Tamaoho, a precautionary approach is encouraged.

14.6 Sites and activities of cultural significance define the history of Ngati Tamaoho. The Auckland rohe has many areas of significance that are associated to the history of its people, its environment and culture. After the confiscation of Ngati Tamaoho lands and the subsequent industry and urban development, many known sites of significance were destroyed, and shifted to the ownership and management of other persons and organisations. Once Ngati Tamaoho sites are altered or lost, they cannot be replaced and there is no mitigation that can restore its original significance.

14.7 Therefore, Ngati Tamaoho must protect their waahi tapu and waahi tuupuna for the benefit of future generations and to acknowledge the sacrifices of tuupuna.

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. 15. Te Aranga Design Principals

15.1 Te Aranga Design Principals- The design principles referred to here have been developed during a number of projects over recent times. These principals have been adopted by Auckland Council and are being applied to all projects with iwi involvement within the Auckland Region.

15.2 Ngati Tamaoho seek that this project endorses the adoption of these principles as a way to incorporate Ngati Tamaoho values and outcomes into the design of elements of the project and during future consultation on this project we expect these principles to be fundamental to be applied wherever possible to underpin Iwi connections to these significant areas.

15.3 The principals are as follows

· Mana – Treaty based relationships Iwi require high level Treaty based relationships with all key stakeholders including local and regional Councils as well as Council Controlled Organisations which recognise their Tangata Whenua status in order to fulfil their roles as kaitiaki. Such relationships can then inform Iwi participation in collaborative design and development processes. Such relationships are a precursor to actualising the other 6 principles:

· Whakapapa - Names / naming - Ancestral names provide entry points for exploring historical narratives, tupuna and critical events relating to development sites.

· Tohu – the wider cultural landscape Acknowledge wider significant Iwi land marks and their ability to inform the design of projects. Such Tohu can include wāhi tapu, maunga, awa, puna and ancestral kainga.

· Taiao - Natural environments - Exploring opportunities to bring natural landscape elements back into urban /modified areas – trees, water – insects, birds, aquatic life, Mahinga kai (food gathering areas) allow for active kaitiakitanga.

· Mauri tū – environmental health Ensuring emphasis on maintaining or enhancing environmental health / life essence of the wider site – in particular focussing on the quality of wai / water (puna / springs), whenua /soil and air.

· Mahi toi – Creative endeavour Drawing on names, local tohu and appropriate plant species to develop strategies to creatively re-inscribe iwi narratives into architecture, interior design, landscape, urban design and public art. Iwi designers and artists are readily available to assist in such collaborative projects.

· Ahi kā – Visibility / living presence Need to explore opportunities to facilitate living presences for iwi / hapu to resume ahi-kā and kaitiaki roles.

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16. AUCKLAND AIRPORT

16.1 Over 50 years ago Auckland Airport had the foresight to purchase over 1,500 hectares of land to give the capacity to grow. The foresight continues with a 30 year vision.

16.2 Auckland Airport currently serves 14.5 million passengers and 150,000 flights every year. There are more than 900 businesses in the vicinity of the Airport, employing around 20,000 people, 12,000 are based on Airport land.

16.3 Tourism is New Zealand’s second largest industry that generated $9.8 billion in earnings during 2013. Annual numbers of Chinese visitors are expected to double to 400,000 by 2020. Larger planes carrying more passengers’ changes air travel and improve airline profitability.

16.4 Auckland Airport has a vision to expand to accommodate future expected growth of the Airport and its facilities.

16.5 The first phase of development is for a combined domestic and international terminal. This is proposed within the next five years and will be developed around the existing international terminal and will include facility for domestic travel at the southern end and international facility at the northern end.

16.6 Approval to build a second runway was approved 12 years ago, but it is not needed for about another 10-15 years. The new runway will be located to the north of the new terminal and run parallel with the existing southern runway. Projected growth shows that sometime around 2044 the new northern runway may need to be extended in length.

16.7 It is expected that daily trips to the airport will increase from 63,000 today to 140,000 in 2044. The 30 year vision includes a range of initiatives to provide a better choice of transport to and from the airport. These include; better public transport, better parking facilities, improved pedestrian and cycle access, and a better roading network in and around the airport. Land has been protected to provide for a rapid transit network and allowed for an underground station at the terminal.

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17. SITE VISIT

17.1 Ngati Tamaoho undertook a site visit to the airport in late January to view current practice and proposed runway location.

17.2 A focus of the onsite was current stormwater quality practise. All stormwater, including roof water is directed to stormwater ponds to TP10 standards. There is no pre-treatment of stormwater, except for curb and channel with cess pits.

17.3 It was noted that there is no planting within the ponds near the outfalls. Pond edges are sprayed, and sediments are measured and ponds desludged when sediment reaches around 750mls. It was noted that one of the ponds must be nearing its capacity for allowable sludge.

17.4 Ngati Tamaoho recommended that wetland plants be planted within existing stormwater ponds, especially near the outlet structures to provide a better quality discharge.

17.5 Treatment train approach was discussed, as was the content of roofing material. Zinc and alum roofs have the potential to contaminate stormwater runoff.

18. CONCLUSION

18.1 Ngati Tamaoho has a long and historic association to the Auckland Airport area.

18.2 This 30 year vision has the ability to be a world leader in sustainable growth.

18.3 Ngati Tamaoho has within this Cultural Values Assessment provided methods to achieve a sustainable development moving forward, through the use of green roof technology, solar powered energy, rainwater capture for reuse, rain gardens and vegetated swales for the detention and quality of stormwater discharge and attenuation swales as a final capture prior to discharge.

18.4 Auckland Airport has to date not substantially improved its stormwater quality devices since they were installed, even though the number of flights and people have increased and continue to increase.

18.5 Within this report also is the objectives for designing an environmental and cultural design that will reflect Maori culture and be a leading aspiration and destination for both and tourists alike.

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19. RECOMMENDATION

19.1 Auckland Airport provides for a green and sustainable development moving forward. One that will provide for its own energy needs, and utilises green technology to treat all water from the sky to the sea as outlined in this report, utilising the “treatment train” approach.

19.2 Ngati Tamaoho is willing to work with the applicant moving forward to achieve the desired outcomes.

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Proposed Northern Runway, Auckland International Airport: Ngāti Tamaoho Addendum To Proposed Northern Runway, Auckland International Airport:

Ngāti Tamaoho Trust

30 January 2015

This Report is the property of Ngati Tamaoho Trust and is not to be copied or shared without fist engaging with Ngati Tamaoho.

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CONTENTS

1. Background………………………………………..3 2. Proposal……………………………………………..3 3. Excerpts from the Tangata Whenua Perspectives Report ……………………………………………….4 4. Kaumatua Input………………………..……….10 5. Conclusions…………………..……………………10 6. Recommendations…………………………….11

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1. Background

Ngati Tamaoho has been requested to add to their CVA titled “Proposed Northern Runway, Auckland International Airport”.

The Auckland International Airport Ltd (AIAL) is seeking to designate land for the future construction and operation of a second runway known as the Northern Runway.

2. Proposal

2.1 Auckland International Airport is now considering that the second Northern Runway be built out into the Manukau Harbour, partly as reclamation.

2.2 Ngati Tamaoho has prepared this addendum to provide insight, education and an understanding of how this proposal will affect Ngati Tamaoho traditional and contemporary cultural values.

2.3 Below are extracts from the Tangata Whenua Perspectives report. With some quotes from Ngati Tamaoho Kaumatua.

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3. Excerpts from the Tangata Whenua Perspective Report

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4. Kaumatua Input

4.1 The word “Reclamation” assumes there has been something taken in the first instance. The word that I would use to describe the act of extending land out into any water body including wetlands is “encroachment”. (Invasion of)

4.2 It is a fact that encroaching in this manner will have a negative effect on the water quality (mauri) the fish life within its depths and fauna on their shores and banks. (taonga)

4.3 Not only will encroachment have a negative effect on the mauri of the water it will also impact on its movements through-out the harbour. Displacement as a result of encroachment will effectively desecrate the feeding grounds of those fish life that depend so much upon it. Siltation of the works can never be mitigated and will impact hugely on the beds of these water bodies.

4.4 This in turn will affect the cultural/ and or customary rights of the Iwi that gather food from these customary areas. This is an invasion of the feeding grounds and a breach of rights of the Iwi affected.

5. Conclusions

5.1 For Ngati Tamaoho this option proposal for reclamation for a second runway (North South area of influence) will have adverse effects upon our spiritual, cultural historic association, our taonga and cultural integrity.

5.2 As in the above report, explained by past generations of our people of what further reclamation of the Manukau harbour would do, Ngati Tamaoho stands firm on our position. We oppose all major coastal structures and reclamations on the Manukau Harbour particularly one of this scope and scale.

5.3 We assert again that;

 Further reclamation of the harbour will impact upon, degrade and damage the marine ecosystems and consequently our fisheries and cultural practice’s.  Further AIAL pollution, from this second runway option proposal, will be intensified and have further impact upon the harbour.  The cultural landscape will be irretrievably lost.  The natural coastal landscape will be irretrievably lost.

5.4 As summarised in the Cheltham report (May 2015 v1);

“Following the release of the Waitangi Tribunal’s Manukau Report in 1985 much progress has been made on halting the decline of the harbour ecosystems. Mana whenua are advocating for more progress to be made on restoration and enhancement eg. of Mahinga kai. All CVA’s were clear that further reclamation in the harbour would not be supported”.

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5.5 It is clear from this summary that Auckland International Airport [AIA] knows that further reclamation can and will not be supported. What the AIA does with this knowledge, and how it moves forward will ultimately be seen as whether or not it has listened to and “taken on board” concerns from ALL Manuaku Harbour associated Iwi.

6. Recommendations

 That this addendum to our CVA report be received  That AIA considers other options than further reclamation  That AIA provides for a workshop once all addendums have been received to provide Mana Whenua feedback and inform of AIA decisions moving forward  Ngati Tamaoho remains engaged throughout this process

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APPENDIX 4

TE AKITAI WAIOHUA CULTURAL VALUES ASSESSMENT

0 * 1

TE ĀKITAI WAIOHUA CULTURAL VALUES ASSESSMENT

for

AUCKLAND AIRPORT RUNWAY

Table of Contents

Cultural Values Assessment ...... 3 Objectives ...... 3 Principles of the Environment ...... 5 Kaitiakitanga ...... 6 Auckland Airport Runway ...... 7 Historical Associations ...... 12 Māngere and Ihumātao ...... 20 Manukau Harbour ...... 22 Eastern Extent ...... 24 Te Pūkakitapu o Poutūkeka (Pūkaki Crater) ...... 25 Ngā Matukurua (Wiri Mountain and McLaughlins Mountain) ...... 28 Ngā Kapua Kohuora (Crater Hill) and Kohuora (Kohuora Park)...... 30 Wiroa Island (Kohia) ...... 31 Eastern Creeks ...... 32 Eastern Pa Sites ...... 34 Pūkaki Marae ...... 37 Pūkaki Chapel ...... 38 Conclusion ...... 38 Te Ākitai Waiohua Contact Details ...... 40 APPENDIX 1 - Whakapapa Connections ...... 41 APPENDIX 2 - Order Determining Ownership of Taonga Tūturu ...... 42

Copyright © 2015 Te Ākitai Waiohua. The information contained in this document is to remain confidential and is supplied only for the purposes of the specified project. It is not to be disclosed to any third party for purposes outside of the specified project without the express permission of Te Ākitai Waiohua.

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Cultural Values Assessment

Auckland is the largest and most populous urban region in New Zealand. Inhabited by over one million people, Auckland or Tāmaki Makaurau makes up a third of the country's population. Tāmaki Makaurau means 'desired by many' in Māori which is a definition that still applies today. It is the only city in the world that is built on an active volcanic field. These are only some of the features that make Auckland such a unique place.

Tāmaki Makaurau is also home to many exclusive Māori cultural sites that are of special significance to different iwi or hapū for a variety of reasons. They may have value to other parties as well, but the importance of these sites to particular tribal groups vary, depending on how they connect to a specific location. Thus distinct 'layers' of interest can be expressed by different iwi or hapū over the same cultural site or area.

Due to the location of Tāmaki Makaurau, cultural sites are under constant threat of destruction and degradation to meet the needs of a major metropolitan city. The growing population of Auckland produces a corresponding increase in demand for development in the region. As a consequence, local Maori find themselves constantly having to identify ways to protect and preserve any cultural sites of significance that still remain in Tāmaki Makaurau.

Objectives

The core objective of this Cultural Values Assessment (CVA) is to provide a clear and concise view of the cultural values of the wider region around Auckland Airport that the proposed runway projects may affect from a Te Ākitai Waiohua perspective. The CVA will try to articulate the specific layers of interest the people of Te Ākitai Waiohua have in the region in order to protect and preserve its environmental and cultural integrity. As well as being a place of continued occupation, the region is inextricably linked to the history, stories, whakapapa and mythology of Te Ākitai Waiohua.

The land under and around Auckland Airport features various sites of archaeological and historical importance but cultural values are seen as a direct reflection of the traditional importance and association of Te Ākitai Waiohua with the land and sea. In relation to a particular region, these values are recognised in the sacred sites, places and landscapes that are a part of the area as well as the cultural and spiritual relationship Te Ākitai Waiohua has with them.

Recognition of this connection to the land is fundamental, as it gives meaning to the identity of Te Ākitai Waiohua and provides context to the historical, existing and continued presence of Te Ākitai Waiohua in the area.

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In many cases, cultural sites and landscapes have been successfully preserved in part because they also happen to share environmental, scientific or historic value. For example many volcanic maunga (mountains) in Tāmaki Makaurau have been quarried for the purposes of development, but there are several craters that remain, partly because they still have geological, archaeological and modern heritage value.

Relying on the shared worth of a site to safeguard its cultural value is no longer sufficient in a growing metropolitan environment like Tāmaki Makaurau. The effects of urban modification or demolition on a site can be irreversible. Thus the cultural and spiritual aspects of an area need to be given as much weighting and consideration as any other unique feature that deserves protection.

Historically, sites of significance have been closely guarded and deemed sensitive information, and explains why Te Ākitai Waiohua are reluctant to freely disclose and distribute such material. This information can be misconstrued and misused, which has led to unsatisfactory outcomes in the past.

Te Ākitai Waiohua have experienced situations where cultural site information has been released to other parties and:

• Subsequently used as a basis for consultation on other unrelated projects that Te Ākitai Waiohua are not formally informed of or consulted over;

• Are based on the views of one or a few iwi and then extrapolated to apply to all iwi that may have an interest in the site. Such 'universal' cultural associations are likely to be inaccurate or incorrect;

• Used to grant permission to developments or applications in an area immediately surrounding or adjoining the identified cultural site. Although this may be seen as an attempt to mitigate against any direct effects on the area, it ignores or shows a failure to understand why the site is of cultural significance;

• Consequently matched against other sources of information to 'cherry pick' data that suits the purposes of a project. In practice, this usually means cultural sites requiring high levels of protection due to its significance to Te Ākitai Waiohua being ignored or 'weighed up' against cultural material from another iwi or hapū with a lower protection requirement, in line with the corresponding interest of that iwi or hapū in the area.

These scenarios have led to inconsistencies in how cultural sites are treated and confusion around why they are significant to different iwi and hapū. However, such experiences do not mean Te Ākitai Waiohua are unconditionally opposed to disclosure of any cultural information. Although we remain cautious, it can be useful to divulge our cultural heritage values if they can successfully:

• reduce the risk of damage to the sites of significance that remain in an area;

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• enable development that truly reflects the values associated with a region; • provide clear information to land owners and developers regarding characteristics of the area and relevant sites that lie within it; • provide further context and evidence to support Treaty of Waitangi settlement legislation and a Deed of Settlement as it relates to the area; • be given the appropriate consideration and respect they deserve.

Te Ākitai Waiohua still reserves the right to not identify places or values of historic, cultural or spiritual significance especially if it is not in the best interests of the iwi or site.

The CVA is not intended to be a comprehensive or exhaustive list of Māori sites of significance in the region and should not be read as such. It is simply an account of the general area and a selection of sites that are so significant or have such a strong connection to Te Ākitai Waiohua that they are worthy of ongoing protection and careful consideration in the future development of Auckland Airport.

Te Ākitai Waiohua have a strong spiritual (Taha Wairua) association with the area which gives its people a sense of meaning and purpose. Landmarks and resources that were present in the time of our ancestors impact upon the descendants that exist today. If those landmarks and resources are damaged, contaminated or even destroyed the consequences can manifest themselves in the spiritual, physical and mental detachment of the people, leading to cultural disassociation, ill health and even death.

These traditional associations are still expressed today in a modern context and provide impetus for Te Ākitai Waiohua to protect, preserve and restore its wāhi tapū and taonga.

Principles of the Environment

The earth is a living entity. All living entities have a mauri or life force. Māori are connected to the land, forests, mountains, sky, ocean and waterways. Sustainable management of the land and the protection of its productive capacity are vital. Since Māori need access to flora and fauna for cultural harvest and craft, they are required to protect indigenous resources and facilitate the regeneration of the related eco-systems.

Māori are natural scientists who use environmental indicators as guides to the wai ora (health) of an eco-system. In doing so, they complement but do not replace the work of technical scientists. The reverse is also true.

A major natural indicator for Māori includes the life sustaining properties of an eco- system. Does a forest or bush area produce food and shelter that sustains bird and animal life? Does a waterway have sufficient bio-diversity and health that it can provide sustainable harvests of kai moana (sea food) of a standard fit for human consumption? Shellfish, berries, fish, medicinal herbs, flax and birdlife are all important indicators for Māori that reveal the strength and health of an eco-system.

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As with certain other cultures, Māori holistically view human beings as an integral part of the eco-system and not as a separate entity. All living things share a natural balance, an ‘interconnectedness and oneness’ akin to a web of which humanity is only a part of. An imbalance in this complex network has a flow on effect that impacts the entire eco- system and ultimately humanity.

These values, passed from generation to generation, are a significant part of the intangible heritage of Māori and overall culture of New Zealand. Like the haka, these values help to make the country a place that is unique internationally.

Te Ākitai Waiohua adheres to these core principles in relation to the environment and applies the philosophies contained within when examining any issues that involve natural resources and eco-systems. Te Ākitai Waiohua believes it is essential that spiritual and cultural concepts are recognised as key factors in the management of the environment with programmes that actively enhance and facilitate these concepts.

Kaitiakitanga

The term “tiaki” means to guard, keep, preserve, conserve, foster or watch over, while the prefix “kai” with a verb conveys the agent of the act. Therefore a Kaitiaki is a guardian, preserver, conservator, foster parent and protector.

The suffix “tanga” added to the noun means guardianship, sheltering, preservation, conservation, fostering and protecting.1

In essence, Kaitiakitanga is the role played by kaitiaki.

All of the elements of the natural world - the sky father (Ranginui) and earth mother (Papatuanuku) as well as their offspring the seas, sky, forests and birds, food crops, winds, rain and storms, volcanic activity, humankind and wars – are often referred to as taonga or elements that are to be treasured and respected.

To watch over these natural resources, Kaitiaki manifest themselves in physical forms such as fish, animals, trees, reptiles or sea creatures. Each kaitiaki is imbued with mana or prestige, although that mana can be removed if violated or abused. There are many forms and aspects of mana of which one, is the power to sustain life.

1 Paper by Marsden, Rev Maori & Henare, Te Aroha “Kaitiakitanga, A Definitive Introduction to the Holistic World View of the Maori” November 1992 at p15

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Māori are careful to preserve the many forms of mana held and, in particular, to ensure that the mana of kaitiaki is preserved. Humans are also kaitiaki, being the minders of physical elements of the world.

As guardians, kaitiaki ensure the protection of the mauri or life forces of their taonga. Tangata whenua are warned of the impending depletion of their ancestral lands in a similar way for any major development.

A taonga whose life force becomes severely depleted, as in the case of the Manukau Harbour which has experienced many years of pollution, presents a major task for kaitiaki in restoring the mauri of the taonga to its original strength.

Each whanau or hapū are kaitiaki for the area over which they hold mana whenua, that is, their ancestral lands and seas. Thus, a whanau or a hapū who still hold mana in a particular area take their kaitiaki responsibilities very seriously. The penalties for not doing so can be particularly harsh. Apart from depriving the whanau or hapū of the life sustaining capacities of the land and sea, failure to carry out kaitiakitanga roles adequately may result in the premature death of members of that whanau or hapū. Kaitiaki is a right, but it is also a responsibility for tangata whenua.2

The mana (prestige) of Te Ākitai Waiohua is represented in its manaakitanga (hospitality) and kaitiakitanga (guardianship) over the environment.3

The capacity to exercise kaitiakitanga is dependent upon prudent sustainable management and the protection of natural resources, which requires careful monitoring and safeguarding of the environment. Te Ākitai Waiohua welcomes any opportunity to fulfil its role as kaitiaki in a relationship that also provides for future progression and development.

Auckland Airport Runway

The proposed northern and alternate southern runways are located at Auckland Airport on the western shores of Manukau overlooking the harbour. The wider region incorporates Māngere, Ihumātao, Wiri and Papatoetoe representing an eclectic mix of rural, industrial and suburban areas with some notable public land and wildlife reserves.

Surrounding Auckland Airport to the east and south is the Manukau Harbour, a waterway of monumental importance to Te Ākitai Waiohua and other local iwi that have relied on this natural resource for food and transport.

2 McCully, Matiu & Mutu, Margaret “Te Whanau Moana Nga Kaupapa Me Nga Tikanga” Reed NZ 2003 3 Waikato Iwi Management Plan Manukau 1996, Huakina Development at p97

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North of the airport sits Māngere and Ihumātao, both places of historical and continued occupation and cultivation to Te Ākitai Waiohua that feature a series of significant sites including Te Pane o Mataaoho (Mangere Mountain), Maungataketake (Ellet's Mountain), Otuataua, Te Motu a Hiaroa (Puketutu Island), Pukeiti and Waitomokia (Mt Gabriel).

East of the airport are numerous estuaries, the main waterways being Pūkaki, Wāokauri, Otaimako, Tautauroa and Puhinui Creeks, while the motu (island) Wiroa Island sits off the coast just below the mouth of the Pūkaki and Otaimako Creeks. The region also used to feature two prominent maunga Matukutureia (McLaughlin's Mountain) and Matukutururu (Wiri Mountain), although the latter has now been quarried away. Similar to the rest of Tāmaki Makaurau, the area features an assortment of volcanic craters that are of geological significance including Te Pūkakitapu o Poutūkeka (Pūkaki Crater), Ngā Kapua Kohuora (Crater Hill) and Kohuora (Kohuora Park).

For the purposes of the CVA, the region described immediately above will be referred to as the 'Eastern extent' to illustrate its location in relation to Auckland Airport.

'Eastern Extent'

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The significance of these different areas to Te Ākitai Waiohua has already been formally recognised in other forums. This includes the various archaeological, geological, historical and heritage value studies and reports that have previously been produced in relation to the wider region.

The Waitangi Tribunal released a fairly detailed report on the history of the people of Pūkaki in the Wai 8 Report on the Manukau Claim4.

Other examples include the Te Ākitai Eastern Access Agreement (EAA) which was signed in October 1991 by representatives of Te Ākitai Waiohua (under the Pūkaki Maori Marae Committee), the Auckland Regional Council and Auckland International Airport, in relation to a planning consent application to construct a bridge across Pūkaki Creek and develop the eastern access route to Auckland Airport. The EAA contains two relevant clauses that emphasise the cultural associations of Te Ākitai Waiohua with the broader region.

Clause 5(b) of the EAA recognised and accepted without reservation that construction of the eastern access approach road and bridge to the airport will impact on the ancestral lands and waters of the people of Waiohua, Pūkaki and of its relationship, cultural and traditional links with its ancestral land and waters as per the findings of the Waitangi Tribunal on the Manukau Claim and elsewhere.

Clause 7 of the EAA required Manukau City Council, in recognition of the potential pressure for new urban type development, to initiate a variation to its review to reflect the following:

(a) recognise the need to protect and ensure the protection of the Pūkaki Marae environs;

(b) recognise the need to protect and ensure the protection of the Manukau Harbour in the Puhinui locality;

(c) recognise the need to protect and ensure the maintenance of the landscape and visual qualities of the eastern access locale as a gateway to New Zealand;

(d) its powers under the Resource Management Act 1991 to prohibit urban development and development that has urban characteristics (including but not limited to characteristics of an industrial or commercial nature.)

The EAA is one formal instrument that expressly recognises the connection between Te Ākitai Waiohua and the wider area that requires ongoing protection.

4 Waitangi Tribunal 'Report of the Waitangi Tribunal on the Manukau Claim, Wai 8 Waitangi Tribunal', Department of Justice, , July 1985

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In the Central Earthmovers Ltd v Manukau City Council5 2002 case Judge JES Allin made a decision in the Environment Court about the rezoning of the Mangere-Puhinui Heritage Zone based on the evidence of Te Ākitai Waiohua kuia, Mahia Wilson, who was called by the Manukau City Council to discuss Maori cultural issues.

Mahia Wilson deposed that the marae and ancestral home of Te Ākitai Waiohua is at Pūkaki. All the lands within the Mangere-Puhinui Heritage Zone and beyond were once in the tribe’s ownership and remain an important part of its heritage. Major areas of settlement were located around the Manukau Harbour including at Pūkaki, which was an important strategic location, natural source of food and centre of commerce. The heritage and history of the area is a taonga, with the water, coast and landforms being interrelated. The physical and spiritual wellbeing of tangata whenua continues to be linked to their ancestral lands and waterways. There is an enduring physical and spiritual connection with ancestral lands and waahi tapu and other taonga and those of their tupuna.

Mahia Wilson concluded at paragraph 190, page 36 of the Environment Court decision that:

“it is critical and essential to retain the historical rural and heritage associations with their marae and its environs, their urupa, Pūkaki lagoon and the wider context of land in the Mangere-Puhinui Heritage zone in order to protect the outlook from our Marae to the waters and the land around the Pūkaki and Waokauri creeks and consolidate the progress made in rebuilding. We seek the security that our history, cultural and spiritual values will be acknowledged and that our association with our ancestral lands is recognised. It is therefore essential to us that developments create the traditional environment in the context of our Marae, urupa and ancestral lands.”

The Environment Court set out its findings from paragraph 194, page 37 of the decision:

“We accept the undisputed historical, cultural and spiritual association that Ms Wilson and her people have with the area included in the Mangere-Puhinui Heritage and beyond. We accept that the heritage and history of the area are a taonga. We also accept that the Pukaki Marae is an important focus for the Maori community, with associated housing and facilities planned for the future. We find that the lands in the Mangere-Puhinui Heritage Zone are ancestral lands of Tangata Whenua, in that the lands were owned by ancestors. Much of the land is now owned by others... However, we accept the cultural, spiritual and traditional values expressed and the association with ancestral lands. We also find that there are important cultural, spiritual and traditional links with the Waokauri and Pukaki creeks and accept that the lands and the waters are interrelated to Maori.

We find that, apart from the footprints of and Crater Hill, there are not specific areas on the referrers’ properties that are of particular concern. As Ms Wilson stated, the Maori view is a holistic one and tangata whenua have traditional links with

5 Central Earthmovers Limited v Manukau City Council, A91/2002 [2002] NZEnvC 151 (1 May 2002)

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the whole area and beyond. The Council’s legal submissions asserted that there are a considerable number of burial sites or urupa in the Pukaki and Crater Hill environs.”

The Environment Court decision provides yet another instance of formal recognition of the relationship between Te Ākitai Waiohua and the broader region that should be safeguarded.

The Final Report and Decision of the Board of Enquiry into the Proposed Men's Correctional Facility at Wiri 6 prepared in 2011 recognised Te Ākitai Waiohua as having mana whenua status in the area. This report was required after an application was made by the Minister of Corrections to refer a decision to the Board of Enquiry under section 149J of the Resource Management Act 1991 to alter an existing designation (or plan provision that shows intended future land use) to build a men's prison next to an existing women's prison in Wiri.

In the matter of Te Ākitai Waiohua and the Ministry for Culture and Heritage, the Māori Land Court determined in 2013 that Te Ākitai Waiohua were the traditional owners of 192 Taonga Tūturu found at Auckland Airport. The order determining ownership of the taonga tūturu is attached as Appendix 2. This case involved a large number of koiwi (human remains) and ancient taonga tūturu (artefacts) found in 2008 and 2009 at the airport.

The 192 taonga tūturu were dated by archaeologists as being from the time period 1620AD to 1870AD, which made the finding of regional if not national significance. The Ministry for Culture and Heritage became involved, as it is assumed under the Protected Objects Act 1975 that any taonga tūturu found are owned by the Crown, until the Māori Land Court determines the traditional owners.

To ensure we were able to have the final say on what happened to the taonga tūturu Te Ākitai Waiohua were required to prove before the Maori Land Court, traditional ownership over the taonga by establishing our relationship with the region through the 1600-1870AD period. After submitting briefs of evidence, Judge Stephanie Milroy accepted the position of Te Ākitai Waiohua at a Court sitting on 20 April 2013.

This was an important legal decision because it not only allowed Te Ākitai Waiohua to retain control over a specific set of taonga, but it officially reaffirmed the status of Te Ākitai Waiohua in the wider region.

These examples are listed in the CVA to establish that the people of Te Ākitai Waiohua have a strong evidential basis to support their claims and reassert their cultural values in the region. Furthermore Te Ākitai Waiohua are seeking to reinforce its recognition in the area through the Treaty of Waitangi settlement process.

6 Board of Inquiry 'Final Report and Decision of the Board of Inquiry into the Proposed Men's Correctional Facility at Wiri', Vol 1, Ministry for Environment, Wellington, September 2011

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To achieve this, various settlement redress options for Te Ākitai Waiohua are being explored with the Crown including land transfers and statutory acknowledgements over specific sites in Māngere, Ihumātao and Wiri. Official Maori name changes over geographical features in the region are also included as redress such as recognising Wiroa Island as 'Kohia', Mt Gabriel as 'Waitomokia', Crater Hill as 'Ngā Kapua Kohuora', Pūkaki Crater as 'Te Pūkakitapu o Poutūkeka' and Papāhinau as an identifiable headland.

Historical Associations

The region around Auckland Airport is of fundamental significance to the people of Te Ākitai Waiohua because it is an ancient area of occupation from time immemorial through to the present day. Very few other iwi or hapū in a highly developed urban environment like Tāmaki Makaurau can make this claim.

Given the fertile soils of the region, much of the land was suitable for cultivating food and other materials for medicine and weaving. The coastal location and numerous waterways made it an ideal location for fishing and gathering kaimoana (seafood). The broader region is also a key transport route with open access to the Manukau Harbour from the various creek estuaries and craters that sit further inland.

Te Ākitai Waiohua descend from the original people of the land and can trace their whakapapa (genealogy) back before recorded time.

The whakapapa connections of Te Ākitai Waiohua to the region have been attached to the Report as Appendix 1.

Kiwi Tamaki, the founding ancestor of Te Ākitai Waiohua and paramount chief of Waiohua, was based at Maungakiekie (One Tree Hill) but moved between different pa sites and kainga (settlements) in Māngere, Ihumātao and Wiri as it came time to harvest various types of food – fish, shellfish, birds, bird eggs and vegetables. This connection continued through to the time of his descendants Te Ākitai Waiohua in the 19th Century, led by paramount chiefs Ihaka Takaanini, his father Pepene Te Tihi and cousin Mohi Te Ahi a Te Ngu.

The earliest radio carbon dates in the region have been at the maunga in Wiri and the Puhinui estuary along the Manukau Harbour. From this data, occupation and settlement in the area can be traced back to at least the 13th Century.

The numerous maunga in Tāmaki Makaurau made ideal pa sites in their time, providing protection to the people living there, with defensive measures that took full advantage of higher ground. The maunga pa at Māngere, Ihumātao and Wiri overlooked the Manukau Harbour and had views of surrounding areas and neighbouring pa sites.

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The adaptable, fertile volcanic soils surrounding the maunga also offered opportunities to grow food gardens supported by nearby freshwater springs (puna) and waterways such as Te Ararata creek in Māngere, the Oruarangi and Waitomokia creeks in Ihumātao and the Puhinui creek in Wiri. Various pits and underground lava caves can be found in all of these areas which were used for burial, storage and ceremony. The coastal location provided free and open access making Māngere, Ihumātao and Wiri suitable as places for fishing and trade.

Settlement was seasonal as the people stayed at main sites in winter, moved to smaller camps to plant gardens during spring, fished and collected kaimoana from fishing camps in summer and then returned to the main settlements again during autumn to harvest and store crops in preparation for winter. In addition, throughout the ages various tupuna of Te Ākitai Waiohua have occupied the area at different times.

Poutūkeka II and his son Whatuturoto were both paramount chiefs (ariki) of Ngāti Poutūkeka in or around the 16th Century. They are said to have controlled the Tāmaki isthmus and Manukau region in their time while still staying at Māngere and other places.

Whatuturoto lived at Maungataketake (Ellet's Mountain) and further south the residence of this great chief is recognised with the name Owhatuturoto. Te Ākitai Waiohua are committed to understanding how the proposed northern runway will impact upon the Owhatuturoto site, because the people of Te Ākitai Waiohua are direct descendants of Whatuturoto (the great grandfather of Kiwi Tamaki).

Occupation of the area continued until Kiwi Tamaki was defeated in battle in the 18th Century. At that time the people of Te Ākitai Waiohua are said to have retreated south deeper into Manukau, but eventually returned to live in the region again.

This occupation continued until the musket raids of the early 19th Century. War parties made up of northern hapū from Ngā Puhi armed with muskets raided Tāmaki Makaurau over this period and the people of Te Ākitai Waiohua fled south again to the safety of relatives in the Waikato region. After some time the people returned to reoccupy the region in the 1830's under the protection of Te Wherowhero, an ariki (paramount chief) of the Waikato tribes.

By the turn of the century, with the introduction of the musket, fortified hilltop and island pā had been abandoned in favour of kainga suitable for food cultivation that were closer to resources and transport routes.

Towards the middle of the 19th Century, as settlers began to first arrive in Tāmaki Makaurau, Te Ākitai Waiohua became involved in various land transactions concerning the wider region.

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The most well known is the Fairburn block (also named the Tāmaki block), where approximately 63,000 acres7 of land in Manukau was 'sold' to William Fairburn of the Church Missionary Society in 1836 by various iwi, partially to help settle tribal boundary disputes over the region.

William Fairburn was thought to be a missionary of some influence as the name of the Te Ākitai Waiohua chief, Pepene Te Tihi, or to be specific 'Pepene' is a Maori translation of Fairburn. Pepene Te Tihi is the grandson of Kiwi Tamaki.

The boundaries of the Fairburn block were dubious given the lack of proper surveying, but included land as far east as Howick and Beachlands, north to Otahuhu and Pakuranga, south to Papakura and as far west as Puhinui. Some descriptions of the western boundary go as far as the eastern rim of Te Pūkakitapu o Poutūkeka (Pūkaki Crater) all the way to the Manukau Harbour along the shores of the Puhinui reserve.

The transaction itself was disputed as an alienation of property given Māori were allowed to occupy and cultivate land in the Fairburn block after the 'sale.' Furthermore, a subsequent deed was entered into by the missionary William Fairburn that provided for one third of the land being returned to the various iwi after the block was surveyed. However, this agreement was not honoured.

Excerpt from Fairburn block deed amendment

7 The size of the Fairburn block varies between 40,000 to 85,000 acres due to the unclear boundaries and underlying assumptions that must be made by various sources.

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The Fairburn block sale was developed in 1836 before the signing of the Treaty of Waitangi of 1840. All pre-Treaty land sales were subsequently examined by an Old Land Claims Commission (OLCC) created specifically to assess the validity of early land transactions. Following its investigation of the Fairburn block, the OLCC allowed William Fairburn to keep just under 3,000 acres of land. The remainder of the block - over 60,000 acres - was retained by the Crown as 'surplus' lands and largely sold into private ownership.

Another important land transaction is the Waimai block involving nearly 2,000 acres of land in Māngere. This parcel was sold to James Moncur and Thomas Maxwell in 1840 by chiefs of Te Ākitai Waiohua including Ihaka Takaanini and Mohi Te Ahi a Te Ngu. Much of this land is now owned by Auckland Airport including Whakarongotukituki and Ohaea, which are both expressly named in the land deed.

Like the Fairburn block, the Waimai transaction was completed in 1840 just before the signing of the Treaty of Waitangi and subsequently investigated by the OLCC. After a review of the sale, the buyers retained just over 1,000 acres of the original block. The remaining 1,000 acres were sold into private ownership by the Crown as 'surplus' lands.

Te Ākitai Waiohua also transacted land with individual settlers in 1845 looking to live in the region. These dealings were still subject to early government policies around assessing the validity of land transactions. The Crown right of pre-emption waiver was implemented in 1844, which allowed land transactions in Auckland to occur directly between settlers and Māori as long as the settlers paid the required fees for waiver certificates, Crown grants, surveys and plans. Unfortunately, these different measures led to a similar outcome as the Fairburn and Waimai blocks, where the land actually granted to individual buyers by the government was only a fraction of the property originally transacted. The vast majority was retained by the Crown as 'surplus' lands and sold.

Land at Māngere, Ihumātao and Te Motu a Hiaroa had also been surreptitiously acquired by the Crown over this period through transactions with chiefs of Ngāti Whātua. Members of Te Ākitai Waiohua were still living in Ihumātao at the time, particularly Oruarangi, Otekiore, Tutau and Puketāpapa. Moerangi is also said to have been a kainga and the name of the volcanic cone that sat within the Waitomokia crater. Consequently, many Ihumātao residents were considered to be 'squatters' by the Crown even though they had not sold the land and were still using it. This led to chiefs of Te Ākitai Waiohua unsuccessfully applying for Crown grants to protect the pre-existing interests in the land at Ihumātao they were occupying.

Following these experiences Te Ākitai Waiohua stopped transacting land in the wider region and retained what was left for its own use. The people continued to occupy, cultivate and farm the land at Pūkaki, Ihumātao and Māngere for the purposes of trade which included keeping pigs and growing oats, wheat, maize, fruit and vegetables.

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Te Ākitai Waiohua soon became a part of the burgeoning Auckland economy and the local community flourished.

A pa and settlement named Te Tiki was established at Ihumātao by Te Ahiwaru who had moved from Pehiakura and Awhitu to the area in 1846 to escape tribal conflict between Ngāti Te Ata and Ngāti Tamaoho. Formerly known as Ngāti Rori, the people of Te Ahiwaru were gifted land (tuku whenua) by the Te Ākitai Waiohua chief Mohi Te Ahi a Te Ngu to re-establish themselves at Ihumātao after the conflict. Between 1847 and 1849, a Wesleyan Mission Station was established at Ihumātao due to the prevalence of Christianity in the area, which had been adopted by local Māori since the 1830's when missionaries first made contact with the local people.

In the 1850's land originally bought by the Crown at Māngere was offered back to Māori by Governor George Grey to set up a Māori militia settlement. This militia was established at Māngere Bridge to assist colonial forces in defending the region, including Māngere, Otahuhu and , against any hostile Māori forces. The settlement was occupied by Waikato people from numerous hapū under the leadership of Chief Te Wherowhero, who was living in Māngere at the time, as well as people of Waiohua descent. Te Ākitai Waiohua already had a longstanding association with Chief Te Wherowhero who escorted our people from Waikato to Tāmaki Makaurau and offered protection against rival tribes such as Ngā Puhi and Ngāti Pāoa since the 1830's.

During this time, the concept of a kotahitanga (unity) movement led by a monarch was gaining momentum among Māori chiefs throughout the , which eventually developed into the Kīngitanga or King Movement. The intention of the Kīngitanga movement was to unite various Māori tribes in the central North Island under a central monarch, similar to the Queen of the British empire, as a way of ending land alienation and negotiating on more equal terms. Kīngitanga was seen by the colonial government as a direct threat to British authority as well as colonial aspirations for land acquisition and settlement in the Waikato.

Ihumātao is viewed by Te Ākitai Waiohua as a founding cornerstone of Kīngitanga because discussions occurred there in 1857 around who the first Māori King should be to represent the movement. After several days of dialogue the Waikato chief Te Wherowhero living at Māngere reluctantly agreed to become the first Maori King. Chief Te Wherowhero was crowned in 1858 and formally adopted the name Pōtatau Te Wherowhero.

Te Ākitai Waiohua has a strong history with Waikato particularly through its connections that go back as far as Poutūkeka, the son of Hoturoa who was captain of the Tainui waka. Several centuries later, after the musket raids on Tāmaki Makaurau in the early 19th Century, it was the Chief Te Wherowhero who escorted the Te Ākitai Waiohua people back from the Waikato to resettle the area. When Pōtatau Te Wherowhero became the first Maori King, the people of Te Ākitai Waiohua readily pledged their allegiance to Kīngitanga.

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The perceived threat of the King movement to colonial sovereignty combined with rising tensions between local Māori and settlers, along with rumours of an imminent attack on Auckland by members of the Kīngitanga, were sufficient to justify military action leading to the Land Wars.

In 1863, the people of Te Ākitai Waiohua and any other Māori affiliated with the King Movement were accused of being rebels and delivered an ultimatum by Governor George Grey - swear allegiance to Queen Victoria thereby reneging on its allegiance to the Maori King or move off their lands.

Before any such decision could be made by Te Ākitai Waiohua, its paramount chief Ihaka Takaanini was arrested and imprisoned with 22 other close relatives, which included his father Pepene Te Tihi, his wife Riria and their three young children.

The armed forces of the colonial government invaded the Waikato on July 1863 by order of Governor George Grey. Lands and property at Māngere, Pūkaki and Ihumātao were looted and razed to the ground. Any waka found around the Manukau Harbour was smashed or burned. The war ended with large scale loss of life and the mass confiscation (raupatu) of 1.2 million acres of land from Manukau through to the Waikato.

Over 3000 acres of this confiscated land was from Pūkaki, Ihumātao and Māngere including land returned to Māori to establish the militia settlement.

While Ihaka Takaanini and his people were incarcerated at a military camp in Otahuhu, Pepene Te Tihi and two of Ihaka's children died. One woman in the group was committed to an insane asylum. The survivors were moved to Rakino Island in the Hauraki Gulf, where Ihaka Takaanini eventually died in 1864, a year after the Land Wars began.

The chief Mohi Te Ahi a Te Ngu managed to escape into the Waikato, but never returned to Tāmaki Makaurau and is presumed to have died during the Land Wars.

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None of the prisoners were formally charged or faced a trial. The group was not formally released from incarceration and were quietly left by the Crown to fend for themselves on Rakino Island after the Land Wars. The majority of registered members of Te Ākitai Waiohua today are descended from Te Wirihana, the surviving son of the three children imprisoned by the Crown in 1863.

The Land Wars had a devastating impact on Te Ākitai Waiohua, who were rendered virtually landless and leaderless with the deaths of their main chiefs. The people remained in exile for some time after the Land Wars until a Compensation Court Hearing in 1866.

At the court hearing, representatives of Te Ākitai Waiohua managed to have some land in the confiscated Pūkaki block returned to them by proving that they were not rebels of the King movement. Some of these representatives did not have close familial ties to Te Ākitai Waiohua nor had they lived at Pūkaki before and promptly sold their land interests outside of the tribe.

Te Ākitai Waiohua members who remained in the region slowly rebuilt a community again. By the middle of the 20th Century the remnants of Te Ākitai Waiohua re- established themselves with housing centred around Pūkaki Marae, which had been reconstructed in the 1890's. The Wai 8 Report of the Waitangi Tribunal on the Manukau Claim describes up to a few hundred families living at Pūkaki by 1960 and a marae dining hall (wharekai) that could seat up to one thousand people. Unfortunately the community was tested again with the growth of and the increasing demand for infrastructure and services in the Puhinui region.

The joint development of Auckland Airport by the Crown and local government during the 1950's created zoning restrictions and runway requirements that extended east and crippled the ability of Te Ākitai Waiohua to maintain their homes at Pūkaki. These buildings, including Pūkaki Marae, were in the flight path of the second airport runway proposed at that time and were barred from being developed or maintained.

Many owners lost their properties within the context of rising rating demands coupled with an inability to effectively preserve their properties and use the land. The pressure against land retention forced Te Ākitai Waiohua to choose between either leaving Pūkaki or watching the marae and local housing slowly fall into disrepair with no legal means of preserving them. By the time the second runway flight path was shifted by the airport in 1974, almost all of the local people had already left.

The ongoing development of Auckland Airport had a severe impact on the local environment and access to kaimoana and fisheries. Former airport foreshore reclamations and operation restrictions on activities within the area limited the ability for any traditional fishing to occur around Pūkaki closest to the airfield. These effects were exacerbated further by pollution and runoff into the surrounding environs, including the Manukau Harbour and nearby Pūkaki and Waokauri Creeks. A crash fire bridge was also built at the airport, but this new construction had the effect of impeding the flow of

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water from the Manukau Harbour into the Pūkaki and Waokauri creeks causing increased siltation and affecting the local fisheries further. Both the Pūkaki and Waokauri creeks were once navigable by boat in the 1850's but, with the exception of lightweight vessels and specialist transport, this is no longer the case due to the build up of silt.

Today the people of Te Ākitai Waiohua are extremely wary of any airport runway proposal based on its past experiences, particularly as members are only just starting to return to and reoccupy Pūkaki again. Auckland Airport needs to be fully aware of these sensitivities as it progresses the proposed northern and alternate southern runway and specifically what possible impact the projects may have on current housing and papakainga at Pūkaki.

A second development that had a significant impact in the region was the introduction of a sewerage treatment plant and four sewerage oxidation ponds between the Manukau Harbour shoreline and Te Motu a Hiaroa in the 1950's. This project had negative environmental effects in terms of unpleasant odours and midge infestations that affected all local residents of the area. However, it had a devastating impact on the water quality and flow of the Manukau Harbour, its local waterways including Oruarangi Creek and the kaimoana available to Te Ākitai Waiohua. This once important natural resource was rendered almost unusable after the treatment plant development.

The concept of discharging waste into waterways is an offensive breach of Maori cultural values, illustrating that the project had little or no regard for Maori principles. The final insult was that Ihumātao, including Makaurau Marae, effectively sat next door to the oxidation ponds and treatment plant but were one of the last areas in Auckland to be linked to the sewerage treatment system. The treatment plant opened in 1960 and the residents of Ihumātao were finally connected in the late 1970’s. This development failed to benefit individual members of Te Ākitai Waiohua that had lived in the area for nearly twenty years.

Te Ākitai Waiohua initially responded to regional development by setting aside a three acre block as a Maori Reservation. This was to ensure that the people of Te Ākitai Waiohua would always have inalienable land at Pūkaki for at least a marae. Unfortunately the Māori Land Court failed to gazette the reservation twice in 1947 and 1953 and the land was unintentionally sold into private ownership as part of a sale of an adjacent property.

Today, the only pieces of land within collective tribal ownership include the area under modern Pūkaki Marae, the Pūkaki Crater floor and the urupa (burial ground) that sits on the crater rim, all of which have been gifted to Te Ākitai Waiohua by other parties.

The land beneath Pūkaki Marae was gifted back to Te Ākitai Waiohua by the Turner family of Turners and Growers Limited who were persuaded by their cousin Chief Judge Arnold Turner of the Planning Tribunal. Judge Turner by chance had presided over an

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environmental case where he heard how the land reserved for a marae at Pūkaki had been lost.

The Pūkaki Crater floor and Pūkaki urupa near the crater were gifted back to Te Ākitai Waiohua by the Manukau City Council following the Wai 8 Report of the Waitangi Tribunal on the Manukau Claim. Pūkaki urupa had fallen out of Maori ownership as it was sold after Te Ākitai Waiohua were in exile following the Land Wars. Pūkaki urupa is still landlocked to this day and the only access is through private land which requires permission of the legal owner.

Only 7.6 acres owned by different whanau members of Te Ākitai Waiohua remains of the land returned at Pūkaki by the Compensation Court in 1866. This land is slowly being reoccupied again.

It can be seen from this historical summary that the people of Te Ākitai Waiohua have consistently occupied the region throughout time. From the settlements in the area established by our ancestors in the 13th Century and earlier, to the alienation of property as a result of land transactions and confiscations of the 19th Century and again in the 20th Century from the pressures of urban development, the region has always been an integral part of the history and ongoing story of Te Ākitai Waiohua.

Although the people left the region at different periods for a variety of reasons and faced numerous challenges over many generations, it is a place that Te Ākitai Waiohua have always returned to - a place that has always represented home.

Māngere and Ihumātao

Māngere is named after Ngā Hau Māngere or 'the gentle (lazy) breezes' and features strongly in the history of Te Ākitai Waiohua. Ancient pa sites with settlements and cultivations were centred around the maunga Te Pane a Mataaoho (Mangere Mountain) and the motu (island) Te Motu a Hiaroa (Puketutu Island). These particular places were occupied by generations of Waiohua and their ancestors through to the time of paramount chief Kiwi Tamaki.

Mataaoho is a vulcan deity and ancient tupuna of Waiohua who created the volcanoes in the region. One account claims this is the result of Te Riri o Mataaoho or 'the wrath of Mataaoho' while other more personified stories say Mataaoho found Tāmaki Makaurau too cold and created the volcanoes to generate warmth.

In confirmation of its significance, Mangere Mountain is named after this deity as Te Pane o Mataaoho or 'the head of Mataaoho'. Te Ihu a Mataaoho or 'the nose of Mataaoho' is the name for the western-most coastline of Ihumātao overlooking the Manukau Harbour, which includes Maungataketake (Ellet's Mountain). The name given

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to the wider region, Ihumātao, is thought to have been derived from a misspelling or abbreviation of Te Ihu a Mataaoho.

Further north, the main crater of Maungawhau (Mt Eden) is known as Te Ipu a Mataaoho or 'the food bowl of Mataaoho', where Mataaoho came to rest and engage in sacred ceremony. Other volcanic craters in the wider region, including Māngere Lagoon, Waitomokia (Mt Gabriel), Kohuora (Kohuora Park), Ngā Kapua Kohuora (Crater Hill), Te Tapuwae ā Mataaoho (Mt Robertson or Sturges Park) and Te Pūkakitapu o Poutūkeka (Pūkaki Crater), are collectively known as Ngā Tapuwae o Mataaoho or 'the footprints of Mataaoho', that were created when Mataaoho roamed through Tāmaki Makaurau.

Te Motu a Hiaroa (Puketutu Island) or 'the island of the long desired' is the largest isle in the Manukau Harbour. It was occupied and cultivated by Waiohua and their ancestors dating back to the first arrival and settlement of people in Tāmaki Makaurau. Given its ancient history, Te Motu a Hiaroa is a tapu (sacred) island that featured a series of stonefields or stone walls for kumara and food gardens, defensive fortifications and tuahu or 'places of worship' to engage in sacred ceremony.

Various other sites of importance are found in the area. Te Ararata was a kainga in Māngere close to the nearby creek of the same name that flows into the Māngere inlet. Whakarongo was the name given to the flatlands underneath Te Pane a Mataaoho now known as Māngere Bridge. Taotaoroa (Mangere Central) or 'the extensive plains' is a volcanic flatland featuring soils used for growing food and plants suitable for medicine and weaving.

To the west of Māngere lies Ihumātao, which is regarded as one of the largest and oldest areas of consistent Māori occupation and cultivation in Tāmaki Makaurau. Ancient pa were built on and around the volcanic maunga at Maungataketake (Ellet's Mountain), Otuataua, Pukeiti and Waitomokia (Mt Gabriel). Significant natural features are also found at Ihumātao include Horakō, an ancient fossilized kauri forest that sits along the coastline below Maungataketake. Te Ākitai Waiohua are concerned about what effect, if any, the proposed northern runway project will have on Horakō.

To the south is Ngā Matukurua or 'the two bitterns', made up of two maunga named Matukutururu (Wiri Mountain) and Matukutureia (McLaughlin's Mountain).

Otuataua is one of the last enduring examples in the country of relatively unmodified stonefields that preserves a record of ancient Māori occupation. The Otuataua stonefields are thought to have been in use from the time of initial Māori settlement through to the arrival of the first colonial settlers in Ihumātao. Te Pane o Mataaoho also featured gardens and cultivations extending down to the coast of the Manukau Harbour that were sectioned off with stone boundaries. Remnants of these stonefields still exist today at Ambury Park in Māngere. Other examples still remain at Te Motu a Hiaroa and Ngā Matukurua as well.

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Manukau Harbour

This project has a potentially major impact on the Manukau Harbour which is of great significance to Te Ākitai Waiohua. The harbour is a traditional food source with access to fish, shellfish and coastal birdlife and a historical means of transport with coastal and island settlements, boundary markers, navigation points and waka portage routes.

The Manukau Harbour was and still is a primary means of obtaining fresh kaimoana incorporating a variety of fish and shellfish, as well as accessing coastal bird roosting and nesting sites. The name of the Manukau Harbour is said to originate from the existence of these bird colonies with "Manukau Noa Iho" meaning "just birds." Birds were captured and in some cases their eggs gathered for food. The feathers of specific birds, such as the Kotuku (Heron), were also worn or weaved into clothing. Key bird roosting sites around the Manukau Harbour were traditionally found at Whakarongotukituki (Auckland Airport), Te Motu a Hiaroa (Puketutu Island), Kohia (Wiroa Island), Ihumātao, Māngere, Puhinui, Onehunga and other places.

Historically, some specific kaimoana were prepared by smoking, drying or curing and then stored at appropriate sites along the coast. In a time when fish, birds and shellfish were the primary sources of protein, the sustenance provided by the Manukau Harbour was not just significant, but critical to the survival of Te Ākitai Waiohua and their ancestors. The shallow, sandy intertidal environment of the Manukau Harbour was a natural 'foodbowl' that provided access to a variety of kaimoana depending on location and season.

Catching fish demanded an intimate knowledge of the ideal water temperature and conditions, migration patterns and spawning grounds of different species. The Manukau Harbour was known to ‘empty out’ in the autumn months, as fish returned to the deeper waters of the ocean during the winter. However, the fish would always return from the open sea again in the spring months to spawn in the warmer waters of the Manukau Harbour. The people of Te Ākitai Waiohua were able to maximise the amount of fish caught while making allowances for spawning to occur, thus ensuring future stocks were adequately replenished.

The Manukau Harbour was also a crucial means of transportation by waka (canoe) throughout Tāmaki Makaurau. In a region dominated by its harbours and waterways, waka travel was much faster and more efficient than trekking over land.

To assist in travel, various landmarks were used as navigation points and boundary markers. These markers were usually motu or notable features along the coastline such as naturally elevated headlands. In Tāmaki Makaurau, the numerous maunga on the mainland also served as obvious landmarks that can be easily seen from the harbours.

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Travelling conditions in the region were treacherous at times. The Manukau Harbour has a dangerous reputation with its shallow waters, strong tidal currents and shifting sandbanks. This is particularly true for the narrow entrance of the harbour, which features a series of sand bars that have a long standing reputation for stranding and sinking vessels.

This is reflected in a traditional story behind the name for the Manukau Harbour, Te Manukanuka a Hoturoa 'the anxiety of Hoturoa' which is a reference to Hoturoa, the captain of the Tainui waka. It is said Hoturoa became anxious when the Tainui waka first approached the Manukau heads and its dangerous sand bars.

The inner sections of the Manukau Harbour are no less complicated and contain a network of water channels and beds to navigate. The northern channels Wairopa and Purakau flow between the Motukaraka, Karore, Oriori and Te Tau banks, while the southern channels, Papakura and Waiuku, flow around the Hikihiki, Poutawa, Hangore and Huia banks.

The Manukau Harbour was a vital transport route facilitating travel, exploration, communication and trade throughout Tāmaki Makaurau. Sites along the coastline were selected to build and maintain waka. Strategically placed waka landing and launch sites were also identified along the shores of the harbour, some leading on to waka portages over land.

The Māngere inlet is a key transport route between the main harbours of Tāmaki Makaurau. There is a waka portage that connects the eastern section of the Manukau Harbour from the Māngere inlet over land in Otahuhu through to the Tāmaki River (Te Wai o Taikeku or Te Waimokoia) and on to the Waitemata Harbour and Hauraki Gulf. The waka portage is just over one kilometre in length and represents the shortest distance between the eastern and western coasts of Tāmaki Makaurau. This is also the shortest distance between the Tasman Sea and South Pacific Ocean in the country, making it a logical passage for travel.

The waters of the Manukau Harbour are also seen as a living entity with its own mauri (life force) and mana (prestige), representative of the iwi associated with the area. These life sustaining waters are a sacred resource with cleansing, purifying and healing properties that must be nurtured and protected.

Consequently various bodies of water have their own taniwha or spiritual guardians associated with them. As kaitiaki, these taniwha protect the waters and natural resources along with iwi associated with the area. As a result, the Manukau Harbour is seen as a taonga of great cultural and spiritual significance to Te Ākitai Waiohua.

Kaiwhare is a taniwha associated with the Manukau Harbour that takes the form of a colossal stingray. Kaiwhare is said to have formed the Manukau Harbour with its various sand banks and channels by the thrashing of his tail.

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These taniwha provide important tohu or signs that, although the Manukau Harbour sustains the people of Te Ākitai Waiohua by providing them with invaluable food and resources, the region can also be a dangerous place if it is not valued or afforded the appropriate respect. Coastal reclamations, pollution, commercial fishing and modern development in the Manukau Harbour are all activities that must take such matters into consideration.

Taniwha such as Kaiwhare and the ancient ancestors of Te Ākitai Waiohua associated with the Manukau Harbour are still recognised today through pepeha (proverbs), karakia (prayers), waiata (songs) and traditional stories. They are also cultural representations of tikanga (customs), kawa (protocols) and kaitiakitanga that continue to be expressed and applied by the people of Te Ākitai Waiohua today.

Te Ākitai Waiohua hold an ancient customary association with the Manukau Harbour, which has eternally sustained the existence of the people of Tāmaki Makaurau, as a means of transport, by obtaining food and other basic necessities of life. There is a corresponding cultural perspective that such a crucial relationship demands ongoing respect and recognition. Thus the historical and spiritual connection of Te Ākitai Waiohua with the Manukau Harbour is viewed as essential to the preservation of its very existence and an affirmation of its identity as a people.

Today the Manukau Harbour has been and is still affected environmentally by multiple urban projects and local government infrastructure including stormwater, local farmland and piggery runoff, other forms of industrial waste and raw sewerage discharged into its waters through emergency overflow points around the harbour. The Puhinui Creek and inland stream is also contaminated with industrial and urban waste flowing into the waterway and out to the Manukau Harbour, particularly from nearby industrialised areas such as Wiri.

The proposed northern and alternate southern runway projects both potentially have a significant effect on the Manukau Harbour. The northern runway may have a considerable impact on the harbour depending on the western extent of the project. The possible effects of the alternative southern runway appear to be much more profound and cannot be supported given the importance of the harbour to the people of Te Ākitai Waiohua.

Eastern Extent

This Eastern extent features a variety of significant sites that can be presented separately for the purposes of this CVA. This section emphasizes the places that are important to Te Ākitai Waiohua which may not have been highlighted in the CVA reports of other iwi.

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Te Pūkakitapu o Poutūkeka (Pūkaki Crater)

Te Pūkakitapu o Poutūkeka or 'the sacred head spring of Poutukeka' is probably the best example of a site of significance in the Eastern extent because it is such an integral part of Te Ākitai Waiohua on a series of levels.

Historically the crater was a tidal lagoon that fed into the Waokauri Creek and out to the Manukau Harbour, making it an ideal site for landing and anchoring waka. True to its name, various freshwater springs (puna) still exist on the site today. Water is not just a physical resource for Maori, but an entity in itself with important spiritual and cultural value. The purity and quality of the water at Te Pūkakitapu o Poutūkeka was said to be renowned throughout the region and revered by the people of Te Ākitai Waiohua. The crater was also a natural 'food bowl' and bridge between fresh and salt water kaimoana from the creeks and harbour. Settlements and gardens were built on the crater to take advantage of the natural resources of the area.

Geologically the crater is fairly well preserved considering its recent history. In the early 20th Century the lagoon was drained and dammed. The resulting land was converted into a speedway and then farmland. The lagoon was modified from 1925 to form Henning's speedway, a racing track constructed by George Henning using the natural 'stadium' landscape of the crater.

Such a drastic change to a historical landmark became an obvious cause of concern for Te Ākitai Waiohua at the time. Tensions were heightened when there was talk of the bodies from Pūkaki urupa on the rim of the crater being exhumed and possibly re- located so the land owner could develop the speedway. These events formed the basis for Te Ākitai Waiohua seeking ownership of both the urupa and crater, which it largely achieved over sixty years later in 1993.

As stated previously, the crater floor and land under the urupa were gifted back to Te Ākitai Waiohua by the former Manukau City Council in recognition of the Wai 8 Report of the Waitangi Tribunal on the Manukau Claim. Today the entire crater is co-managed with Auckland Council. There are ongoing concerns around erosion of the crater rim and parts of the urupa potentially slipping down the crater walls that Te Ākitai Waiohua must currently deal with in this forum. To exacerbate the problem, the urupa is close to being full and there are no alternate land parcels in the immediate area to bury remains.

Te Ākitai Waiohua are deeply concerned about the capacity of the current urupa as it expects the northern or southern runway to unearth further human remains (koiwi) similar to what has been uncovered already. Some koiwi found at Auckland Airport were interred in 2010 but there have been other discoveries over the years including 82 full bodies uncovered in 2008 that were buried at Pūkaki urupa, leaving little space left for Te Ākitai Waiohua whanau (families) today.

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Provision must be made by Auckland Airport for koiwi uncovered during the runway projects to be treated with respect and dignity and to develop the capacity to have them interred promptly at an appropriate location. Te Ākitai Waiohua is strongly opposed to having koiwi held in storage for indefinite periods of time.

Suffice to say Te Ākitai Waiohua has a primary interest in Te Pūkakitapu o Poutūkeka as landowner and custodian over the puna and ancestors that are buried there.

The name of the crater is an ancient one that dates back to Poutūkeka, the son of Hoturoa, the captain of the Tainui waka. When the people of the Tainui waka arrived in Aotearoa and eventually explored Tāmaki Makaurau, some members stayed and intermarried with the people who were already there and also named various landmarks of the area. Te Ākitai Waiohua are descended from these ancestors who are known as Ngā Oho.

Photograph8 of Pūkaki Lagoon (Pūkaki Crater) in 1925

Several generations later Poutūkeka II, the son of Kuranoke, was the paramount chief (ariki) of Ngāti Poutūkeka. He controlled the Tāmaki and Manukau regions around the 16th Century and stayed at Māngere and other places. The name of this ariki is not only recognition of Poutūkeka of the Tainui waka, but also reasserts his connection to the area.

8 Sir George Grey Special Collections, Auckland Libraries, 4-5219, James D Richardson 26

The grandson of Poutūkeka II is Huakaiwaka, the ariki and eponymous ancestor of Waiohua. The grandson of Huakaiwaka is Kiwi Tamaki, the ariki and eponymous ancestor of Te Ākitai Waiohua. This establishes a clear whakapapa (genealogical) relationship between Te Ākitai Waiohua and Te Pūkakitapu o Poutūkeka. These links are referenced in Appendix 1 of the Report.

The connection to the people of Te Ākitai Waiohua is illustrated further through Pūkaki Marae, which takes its name from Pūkakitapu and a traditional haka portraying the people's association with Kaiwhare, the guardian taniwha of the Manukau Harbour.

Huakaiwaka was the ariki of Ngāti Poutūkeka, in his time succeeding his father Whatuturoto and grandfather Poutūkeka II. Hua has strong whakapapa links to the ancient tribes of the region which also make him a chief of Ngā Oho, Ngā Iwi and Ngā Riki. The name Huakaiwaka translates to 'the eater of canoe' in recognition of his success in uniting the peoples of Tāmaki Makaurau and absorbing various hapū into a confederation of tribal groups. This accomplishment allowed Huakaiwaka to control much of Tāmaki Makaurau in the 17th Century. Hua stayed at Maungakiekie (One Tree Hill) pa, which was strategically located on the maunga in the centre of Tāmaki between the Manukau and Waitemata harbours. Maungawhau (Mt Eden) was also used as a 'base' of operations in Hua's time.

When Hua was close to death, it is said the great chief asked to drink the waters from the sacred spring located at Pūkaki crater for which the name Te Pūkakitapu o Poutūkeka originates. There are variances on the precise events that follow, but after Hua's passing the united confederation of tribes adopted the name Te Waiohua or 'the water of Hua' in honour of his last request.

Huakaiwaka was succeeded by his son Te Ikamaupoho as the ariki of the people that became known as Waiohua. Eventually Te Ikamaupoho was succeeded by his son Kiwi Tamaki, who became the chief of Waiohua until his defeat in battle in the 18th Century. The direct descendants of Kiwi Tamaki are recognised as Te Ākitai Waiohua today.

This story shows the close connection between Te Pūkakitapu o Poutūkeka and the birth of Waiohua as a recognised tribal entity in Tāmaki Makaurau.

The crater is also one of series of volcanic craters in Manukau that are linked to the vulcan deity Mataaoho and collectively known as Ngā Tapuwae o Mataaoho or 'the footprints of Mataaoho.' Other 'footprint' craters in the region are Kohuora and Ngā Kapua Kohuora, which are both located in Papatoetoe.

This shows the strong relationship Te Pūkakitapu o Poutūkeka has with the mythology of Te Ākitai Waiohua.

By all accounts, Te Pūkakitapu o Poutūkeka is a site of great significance to Te Ākitai Waiohua. It features in the stories, mythology, genealogy and history of the iwi and was

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occupied, cultivated and utilised for its spring water, the burial of ancestors and facilitation of transport. Recognition of its importance can still be seen today with Te Ākitai Waiohua as the legal owners of the crater floor and urupa.

Te Pūkakitapu o Poutūkeka (Pūkaki Crater)

The information received to date appears to show that the eastern flight path following the proposed northern runway cuts straight across Te Pūkakitapu o Poutūkeka. Understanding the ramifications of this will be important in the development of the northern runway as Te Ākitai Waiohua has and will continue to do all that it can to safeguard Te Pūkakitapu o Poutūkeka and its environs.

Ngā Matukurua (Wiri Mountain and McLaughlins Mountain)

The 'twin' maunga of Wiri are known collectively as Ngā Matukurua or 'the two bitterns.'

Matukutureia (McLaughlin’s Mountain) and Matukutururu (Wiri Mountain) are both natural landmarks and terraced pa sites that were occupied by Te Ākitai Waiohua ancestors. The surrounding land was cultivated with kumara and food gardens, parts of which were sectioned off with stone walls as found in the Matukutureia stonefields. Significant portions of the stonefields have been demolished. The remains of ancestors

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are also buried at these settlements. The Puhinui Creek and stream was close enough to both maunga to meet the needs of the pa sites.

Matuku means 'bittern', tu is 'to stand' and ruru means 'morepork' while reia is 'to fall away.' So, Matukutururu is ‘the watchful bittern’ or 'bittern standing alert' named after a story involving a Waiohua chief whose vigilance saved his people from being attacked at the pa site. Matukutureia is the ‘careless bittern’ or ‘bittern standing at ease’ named after a story involving a Waiohua chief who was assaulted at the pa site after falling asleep at the end of a fishing expedition.

The lands surrounding Ngā Matukurua feature soil that has been imported from the nearby volcanic cones. This made the area more appropriate for food and garden cultivation and shows a clear awareness of the impact of high quality soil on agriculture.

Matukutururu has since been largely quarried away for volcanic scoria and basalt. Only the remaining 'twin' Matukutureia still stands and, although the maunga has been visibly scarred by excavation, it can clearly be seen from Pūkaki Marae. The preservation of this existing viewshaft is a priority to Te Ākitai Waiohua.

Although it has been quarried, Matukutururu still forms a part of the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress settlement that was negotiated from 2009 to 2014 between the Crown and the 13 iwi or hapu of Tāmaki Makaurau, including Te Ākitai Waiohua. As a result, the iwi/hapū collectively own what remains of the maunga through the Tupuna Taonga o Tāmaki Makaurau Trust and administer the land as a reserve with Auckland Council. This administration is facilitated by a third entity, the Tupuna Maunga o Tāmaki Makaurau Authority, which is made up representatives from both iwi/hapū and Auckland Council.

The Wiri Lava Cave, a 290 metre underground cavern of national geological significance, is a part of the quarried Matukutururu and one of the only surviving remnants of the original maunga. This makes the protection and preservation of the Wiri Lava Caves of special importance to Te Ākitai Waiohua as the remaining physical link to Matukutururu.

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Wiri is a suburb in Puhinui named after Te Wirihana Takaanini of Te Ākitai Waiohua. The suburb was formerly known as Woodside before the name was changed to Wiri in the early 20th Century. Te Wirihana is the son of chief Ihaka Wirihana Takaanini and grandson of Pepene Te Tihi.

The suburb Takanini south of Puhinui is a misspelling of Takaanini, named after Te Ākitai Waiohua chief Ihaka Wirihana Takaanini. Ihaka's middle name is also connected to the name of the suburb Wiri. To link the genealogical connection further, Ihaka's father Pepene Te Tihi is the son of Rangimatoru and grandson of Kiwi Tamaki, the progenitor of Te Ākitai Waiohua.

Ngā Matukurua is a place of significance to Te Ākitai Waiohua as a former pa site with a unique history that explains the name and story of 'the two bitterns.' The wider area has close links to Pūkaki Marae and the whakapapa of Te Ākitai Waiohua. Although Matukutururu already forms a part of the Tāmaki Makaurau collective redress, the area is of such importance that some sites are being considered by Te Ākitai Waiohua for further cultural redress in Treaty of Waitangi settlement negotiations with the Crown.

Ngā Kapua Kohuora (Crater Hill) and Kohuora (Kohuora Park)

Ngā Kapua Kohuora (Crater Hil) is a volcanic crater that contains a lava cave lake and overlooks the western section of the Waokauri creek in Papatoetoe. It used to have a scoria cone in the middle of the crater which has since been quarried away.

The crater has a 'twin' named Kohuora (Kohuora Park) that is located in Papatoetoe north east of Ngā Kapua Kohuora. There is a Te Ākitai Waiohua whakatauki relevant to the Papatoetoe region which states 'Kohuora ki te uru, Tāmaki moana ki uta, he toetoe hei tīpare ki waenganui' or "Kohuora to the west, the shore of the Tāmaki River and a head dress of toetoe in the middle."

The name Kohuora is a reference to the lively or steaming mist that arose and covered the crater before dissipating as the sun passed overhead. It is said these mists provided excellent conditions for growing kumara and gourd plants.

Te Ākitai Waiohua built settlements, cultivated gardens and even buried their dead on and around these natural landmarks to take advantage of the higher ground and provide easy access to fresh water (and fresh water kaimoana) from the crater lakes and springs.

The twin craters are also a part of Ngā Tapuwae o Mataaoho or 'the footprints of Mataaoho', linking them to the mythology of Te Ākitai Waiohua and the story of the vulcan deity Mataaoho.

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Ngā Kapua Kohuora and Kohuora are both sites of significance to Te Ākitai Waiohua as they feature in the mythology and occupation of the Puhinui region. These areas are also being considered by Te Ākitai Waiohua for cultural redress in Treaty of Waitangi settlement negotiations with the Crown. Te Ākitai Waiohua are interested to see if the eastern fight path following the proposed northern runway crosses over Ngā Kapua Kohuora.

Ngā Kapua Kohuora (Crater Hill)

Wiroa Island (Kohia)

Wiroa Island (also known informally as Wairoa Island) is a motu in the Manukau Harbour that was valued by Te Ākitai Waiohua for its red ochre.

The motu has an older alternate name Kohia or 'gathering' in reference to the collecting of red ochre from the clay and sandstone deposits on the southern cliffs of the island.

Red ochre is mixed with oil and can produce a variety of colours ranging from red and orange through to yellow and brown earth tones. This mixture can then be used as a natural dye for personal adornment or to decorate and preserve carvings, waka, kete and buildings.

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The island was said to be the best source of red ochre in the entire Puhinui peninsula until it fell into private ownership and Te Ākitai Waiohua lost access to the resource.

Kohia is a unique cultural site of significance to the people of Te Ākitai Waiohua. The story of the motu is very specific because it is recognised and remembered for a particular resource used for a distinctively Maori cultural practice. Te Ākitai Waiohua has also successfully applied to the New Zealand Geographic Board to have the island's original Māori name, Kohia, officially recognised.

The information received to date appears to show that the proposed alternate southern runway would have a significant effect on Kohia, so the southern runway cannot be supported by Te Ākitai Waiohua at this early stage.

Eastern Creeks

There are several waterways in the Eastern extent that are significant as they provided obvious access to fish and kaimoana and were used for transportation. Various species of birds nested along the banks of the creeks where shellfish were plentiful.

These waterways were strategically important as a waka portage route through Pūkaki from the Manukau Harbour to the Tāmaki River, providing further access to the Waitemata Harbour and Hauraki gulf. There were several portage routes to transport waka from the Manukau Harbour over to the Waitemata Harbour and back again that were vital for moving around Tāmaki Makaurau, including the Otahuhu portage from the Māngere inlet.

With the Pūkaki portage route, waka could travel from the Manukau Harbour up the Waokauri Creek to the crater lake landing sites at Te Pūkakitapu o Poutūkeka or Ngā Kapua Kohuora, over land at Papatoetoe and through to the Tāmaki River. Te Ākitai Waiohua defended and controlled this portage route and took advantage of the natural resources of the area by building settlements at various headlands within this network of creeks.

Nowadays, access to and utility of these waterways is limited today due to the location of Auckland Airport, and the associated land and water use restrictions within proximity of a modern international airfield. Mud and mangroves replace the once white sands that lined the banks of the Pūkaki and Waokauri Creeks. The build up of silt and growth of mangroves in the area due to modern development means the waterways are navigable only by light or purpose built vessels.

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Contamination of the creeks, particularly the Puhinui Creek and stream, from rural, industrial and suburban land runoff into the water makes them unsuitable for recovering some species of kaimoana.

The people of Te Ākitai Waiohua have always sought to protect and preserve the integrity of the waterways wherever possible. In 1993 sections of the Pūkaki Waokauri creek beds became a Maori reservation owned collectively by Te Ākitai Waiohua. The land was made available as a marine reserve by order of the Maori Land Court under section 439 of the Maori Affairs Act 1953 and section 338 of Te Ture Whenua Maori Act 1993 for the purpose of a landing place, fishing ground, catchment area, bathing place and a place of historical, cultural and spiritual significance.

This land transfer was a considerable achievement for Te Ākitai Waiohua as it acknowledged the significance of the area to its people and reaffirmed the role of Te Ākitai Waiohua as kaitiaki over the natural resources of the region.

Te Ākitai Waiohua has a keen interest in the proposed northern runway and its effects on the eastern coastline and associated network of creeks, especially if the environmental consequences on the Eastern extent are greater as the project moves away from the western coastline and Manukau Harbour.

Tautauroa and Pūkaki Creek

Tautauroa Creek is said to be a misspelling of Awataotaoroa or 'river of the extensive plain.' This is a reference to the nearby Taotaoroa, the fertile land expanse in Mangere historically used for plant cultivation.

Tautauroa and Pūkaki Creeks are the two waterways that appear to be the most affected by the proposed northern runway project. Te Ākitai Waiohua have deep concerns about the impact of the runway on these creeks and what is possible in terms of managing and mitigating the potential and actual effects of the northern runway.

Waokauri Creek

Waokauri Creek being the 'kauri forest' or 'kauri stream' refers to ancient Kauri trees that grew in the area, allowing people to recover by digging in ‘known’ places. The Waokauri Creek is also important as a place associated with the people of and their struggles during the Land Wars.

Te Ākitai Waiohua kuia and kaumatua have shared stories of kinship with the Taranaki tribes and how they would regularly commemorate the Taranaki Wars. At this service they would remember what happened and celebrate with a feast for the people who lost their lives following the principles of peaceful resistance in Pai Marire, which translates to 'goodness and peace'. It was also an opportunity to consolidate the ties between

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Taranaki and Te Ākitai Waiohua and honour the sacred beliefs of the Pai Marire or Hauhau faith. Te Ākitai Waiohua retains its connections with Taranaki to this day with the name of the wharekai of the former Pūkaki Marae (built in the 1890's at the settlement Papahinau) being Te Raukura o Tamaki. This name comes from the raukura (plume) that was used as the peace symbol of Te Whiti-o- Rongomai and Tohu Kakahi, the leaders of the Maori settlement Parihaka. The former wharekai was even said to be built to the same design specifications as the wharekai at Parihaka.

Otaimako Creek

Otaimako Creek is said to have been named after Taimoko an early ancestor of Ngai Tahuhu. The tribe Ngai Tahuhu was based in Otahuhu and is a part of the Waiohua confederation of tribes, which includes the people of Te Ākitai.

Eastern Pa Sites

The Eastern extent features several sites of occupation, many of which are located on the headlands within the network of waterways that include the Pūkaki and Waokauri Creeks.

Strategically placed pa sites on a headland served multiple purposes in terms of maintaining access to the creeks for food and transport, and keeping close to fresh water sources at Te Pūkakitapu o Poutūkeka and Ngā Kapua Kohuora craters. Such sites were also invariably located on higher ground providing a good vantage point to view the surrounding area and look across the Manukau Harbour. When approached by others, Te Ākitai Waiohua would have time to decide whether to defend or flee the area.

Nga nui

Nga nui or the 'many' is a settlement on the Western side of the Pūkaki Creek where Auckland Airport is located. It was occupied by Te Ākitai Waiohua until the land under the site was lost in the mid 19th Century. Te Ākitai Waiohua are concerned how the proposed northern and southern runways might impact upon this historical kainga.

Ngatonatona

Ngatonatona is a headland settlement that sits above where Pūkaki and Waokauri Creeks intersect. The significance of this site is that Te Ākitai Waiohua returned here after the land confiscations in an attempt to re-establish itself in the region.

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Some properties at Pūkaki were returned to Te Ākitai Waiohua individuals following a Compensation Court Hearing in 1866, including the land where Ngatonatona was built. The former main settlement, Papahinau, had largely been sold into private ownership by the Crown following the Land Wars and could not be returned. Te Ākitai Waiohua managed to gradually rebuild over time at Ngatonatona until the expansion of Auckland Airport on the other side of the Pūkaki Creek in the 1950's, which severely restricted all nearby land development at the time and slowly pushed the people of Te Ākitai Waiohua out of the region further north into Māngere and Ihūmatao.

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Papāhinau

Papāhinau is a settlement based on the headland above Otaimako Creek where the Pūkaki and Waokauri Creeks converge. As the 'entrance' to the network of Puhinui creeks, it is a primary settlement that looks out across the Manukau Harbour.

It is also one of the main sites Te Ākitai Waiohua returned to from the Waikato after the musket raids on Tāmaki Makaurau in the 1830's. However, it is thought to have been occupied before then in the days of Te Ākitai Waiohua tupuna Poutūkeka II, and even earlier in the 15th Century, through to the time of Kiwi Tamaki's defeat in the 18th Century. Thus it is still considered to be an 'old' site where the people of Te Ākitai Waiohua lived and buried their dead.

As the settlement was active over the period in which Maori first interacted with settlers, Papāhinau does show some signs of European influence. At this time the people of Te Ākitai Waiohua began to trade with the developing town of Auckland using the rich food gardens and natural resources of the area.

A Wesleyan chapel was built at Papāhinau around 1863 and an old pa site close to the church is still known locally as Chapel Point. The chapel was large enough to hold up to 150 people. Papāhinau remained in Te Ākitai Waiohua hands until the land confiscations following the Land Wars. It is thought that during this time the chapel was moved and that the people of Te Ākitai Waiohua were forced south into the Waikato.

Due to its association with the war and mass land confiscations of the 19th Century, Papāhinau is still considered an important place to Te Ākitai Waiohua but one that retains many sad memories.

Mimiti Te Arero

A settlement further to the east of Waokauri Creek is Mimiti Te Arero, which is the final pa before the creek splits between Te Pūkakitapu o Poutūkeka and Ngā Kapua Kohuroa craters. This site is considered a smaller offshoot of the Papāhinau settlement, which is located further east, and was occupied around the same time.

Waituarua and Pūkaki

Waituarua is a defended garden settlement which sits on the headland that runs through to the lagoon of Te Pūkakitapu o Poutūkeka.

At the entrance of this crater overlooking the lagoon is Pūkaki pa, which is near the location of the Pūkaki urupa still in use today.

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It is believed that there are further pa sites in the area, particularly in the eastern section of the Waokauri Creek and directly on the craters themselves. These settlements have not been formally identified or reported in archaeological studies of the area to date, but the headland pa would have acted as sentry points to secure the waterways and protect the Pūkaki portage route.

In summary, all of these sites of occupation are of particular significance to Te Ākitai Waiohua because they were places of protection and sustenance for generations of people. They were communities where people grew food, defended their territory, buried their dead and gathered to meet at the marae or worship at the chapel. The existence of these sites represents a strong and united society even in times of great instability and uncertainty. More importantly these settlements were homes where the people of Te Ākitai Waiohua lived, fought and died.

Pūkaki Marae

Te Ākitai Waiohua hold concerns with regard to the proposed northern and southern runways and their impact upon Pūkaki Marae.

Modern Pūkaki Marae was built in the late 1990's after many years of fundraising and opened by the Māori Queen Te Arikinui Te Atairangikaahu in 2004. As stated earlier, the land upon which the current marae stands was gifted back to Te Ākitai Waiohua by the Turner family of Turners and Growers Limited who were persuaded by their cousin Chief Judge Arnold Turner of the Planning Tribunal.

The former Pūkaki Marae was built in the 1890's at the nearby Ngatonatona settlement (west of the current marae). It was located on former confiscated (raupatu) land returned to Māori following a Compensation Court hearing in 1866. This marae was famous for its huge wharekai (dining room), but was pulled down after falling into disrepair because of the strict airport zoning requirements and restrictions on development in the area.

The loss of Pūkaki Marae at Ngatonatona in the 1960's forced local members of Te Ākitai Waiohua to seek alternatives and ultimately fundraise and build Makaurau Marae. Based in Ihumātao, Makaurau Marae became a 'surrogate' marae until modern Pūkaki Marae was opened. Today Makaurau Marae is operated by Te Ahiwaru but is still considered a place where Te Ākitai Waiohua maintains a close historical association.

The original Pūkaki Marae was built at Papahinau (south of the current marae) and used through to the Land Wars of 1863 when the land at Pūkaki was confiscated by the Crown. Taamaki Makaurau was the name of the wharenui (meeting house) of the first Pūkaki marae at Papahinau, which was subsequently used to name Makaurau Marae at Ihumātao.

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Pūkaki Chapel

Pūkaki Chapel was an Anglican church built around 1858 south of Te Pūkakitapu o Poutūkeka on a small outcrop of land along Pūkaki Creek. It is said that it could hold up to 100 people.

The significance of the site relates to the introduction of Christianity to the people of Te Ākitai Waiohua and the chapel being an early place of religious worship in the region. The Christian faith played an influential part in early Māori society with the efforts of the Church Missionary Society and the dedication of individual missionaries such as William Fairburn. As stated earlier, Te Ākitai Waiohua chief Pepene Te Tihi took his name 'Pepene' after Fairburn.

The Pūkaki chapel was erected before the Wesleyan Papāhinau chapel, which was built around 1863 further south where the Pūkaki and Waokauri Creeks meet. The Pūkaki chapel site maintained a close proximity to Māori settlements in the area and Pūkaki Creek, making it accessible by waka. It is also very close to a traditional papakainga area north of the site now known as Peninsula Park in Māngere.

The church was funded and maintained by the local Maori community until the Land Wars, when Te Ākitai Waiohua were forced to leave the region in 1863. At this time the chapel and surrounding lands were placed in the care of Bishop George Selwyn for religious and educational purposes. These conditions were not honoured and the property was transferred to the Church of England and eventually sold into private ownership. The chapel burnt down in 1869 while it was being used to store farm produce.

Although the chapel is gone, the site still retains a historical and spiritual significance to Te Ākitai Waiohua due to its association with the Christian faith our ancestors adhered to. Te Ākitai Waiohua are interested to see if the eastern fight path following the proposed northern runway crosses over the old Pūkaki Chapel site and the potential impact the project will have on the headland where the building was sited.

Conclusion

This report is intended to be a clear holistic expression of the layers of interest and cultural values that Te Ākitai Waiohua maintain in the region.

The information presented shows the region has been a place of continuous occupation and home to generations of Te Ākitai Waiohua people since time immemorial. The cultural and spiritual association of Te Ākitai Waiohua with the area is indisputable as

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the region forms an integral part of the history, genealogy, mythology and stories of our people and the area. Such deep connections are likely to remain far into the future.

Although this is not intended to be a complete list, the CVA highlights a series of key sites of significance that connect the people of Te Ākitai Waiohua to the region. These places and landscapes act as living repositories of knowledge that provide a tangible record of events describing how and why the relationship with the land has developed over time.

In relation to the proposed Auckland Airport northern and southern runway projects, Te Ākitai Waiohua have multiple concerns about the effects of:

• the western extent of the northern runway and the entire southern runway on the Manukau Harbour;

• the southern runway on Kohia (Wiroa Island);

• the northern runway on the historic site of occupation Owhatuturoto and fossilised kauri forest Horakō;

• the eastern extent of both runways on the Pūkaki and Waokauri creek system, especially the impact of the northern runway on Pūkaki and Tautauroa creeks;

• the eastern extent of both runways on the historic site of occupation Nga Nui;

• the possible northern runway flight path over Te Pūkakitapu o Poutūkeka (Pūkaki Crater), Ngā Kapua Kohuora (Crater Hill), the historic Pūkaki Chapel, the current Pūkaki Marae and housing at Pūkaki occupied by Te Ākitai Waiohua today;

• any koiwi found during the project on the current capacity of Pūkaki urupa. The burial ground is close to full and it is expected any runway project will uncover further human remains that must be managed and interred appropriately.

• the history of Auckland Airport from the 1950's and the requirements of a second runway on the people of Te Ākitai Waiohua. This is a vital consideration as it impacts upon any future collective response by Te Ākitai Waiohua.

Te Ākitai Waiohua wishes to participate fully in the planning and development of the area as kaitiaki in recognition of its association with the region. The ongoing consultation and involvement of Te Ākitai Waiohua must be ensured in all aspects of the northern and alternate southern runway proposals.

This includes the sharing of information as it becomes available, which will allow Te Ākitai Waiohua to amend or make further recommendations in a Cultural Impact Assessment or Māori Values Assessment based on any new data.

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The people of Te Ākitai Waiohua have gone to great lengths to preserve its connection to the region whether it be by seeking title to land, developing formal reports and agreements or utilising judicial forums such as the Compensation Court in the 19th Century and the Environment Court and Maori Land Court in the 21st Century. As a result, Te Ākitai Waiohua seek meaningful opportunities to become even more involved in the progression of the area in ways that fully acknowledge and respect the traditional history, genealogy and stories of the region.

This should provide clarity that the overarching cultural landscape of the region, along with key sites that lie within its boundaries, are of extreme importance to Te Ākitai Waiohua. The ongoing planning and development of the area around Auckland Airport is seen to have a direct affect on the past, present and future of the Te Ākitai Waiohua people.

Te Ākitai Waiohua Contact Details

Nigel Denny Sr Kaitiaki Manager Te Ākitai Waiohua Waka Taua Incorporated PO Box 59-185 Mangere Bridge Auckland 2151 Phone: 021 400 921 Email: [email protected]

The concerns, issues and recommendations outlined in this Cultural Values Assessment (CVA) shall be provided for as a means for the participation and ongoing involvement of Te Ākitai Waiohua, but does not constitute written approval of this project.

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APPENDIX 1 - Whakapapa Connections

Poutukeka II (Name of Pūkaki Crater following on from Poutūkeka of the Tainui waka) V Whatuturoto (Owhatuturoto site below Ihumātao named after this ancestor) V Hua-Kai-Waka (Eponymous ancestor of Waiohua) (Name of Waiohua linked to the story of Pūkaki Crater) V Te Ikamaupoho V Kiwi Tamaki (Eponymous ancestor of Te Ākitai Waiohua) V Rangimatoru V Pepene Te Tihi (Pepene is the Maori translation of Fairburn the missionary of the Fairburn Block land purchase) V Ihaka Wirihana Takaanini (Name of suburbs Takanini and Wiri) (Signatory to Waimai Block transaction) V Te Wirihana (Name of suburb Wiri) V Various Whanau of Te Ākitai Waiohua today

Te Ākitai Waiohua claim direct descent from Waiohua through the male rangatira line, not by marriage or other relationship. Thus all of the ancestors listed on this chart are male chiefs. The origins and association of Waiohua with Tāmaki Makaurau date back many generations through Ngā Oho, Ngā Iwi and Ngā Riki.

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APPENDIX 2 - Order Determining Ownership of Taonga Tūturu

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APPENDIX 5

TE KAWERAU IWI TRIBAL AUTHORITY CULTURAL VALUES ASSESSMENT

0 * 1 Ref. TKITA-2013-0069 September 2015

INTERIM CULTURAL VALUES ASSESSMENT

FOR

NORTHERN RUNWAY EXTENSION

AND

ALTERNATIVE SOUTHERN RUNWAY EXTENSION

FOR

AUCKLAND INTERNATIONAL AIRPORT LIMITED

Prepared by

Edward Ashby Heritage and Environment Unit Te Kawerau Iwi Tribal Authority

517PO Box Oruarangi 59-243 Road Mangere Bridge Te Kawerau Iwi Tribal Authority MangereAuckland 2151 [email protected]/3 Airpark Dr www.tekawerau.iwi.nzAirport Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 2 September 2015

CONTENTS

1.0 Preamble 3 2.0 Introduction 5 3.0 Proposal 5 4.0 Physical Setting 7 5.0 Te Kawerau a Maki History and Relationship with the AIAL Land and Wider Area 9 6.0 Management of the Cultural and Natural Environment 16 6.1 Air (hau) 6.2 Land (whenua) 6.3 Water (wai) 6.4 Biodiversity 6.5 Wahi Tapu and Taonga 6.6 Social, Economic, and Cultural Wellbeing 7.0 Conclusions 21 8.0 Applicability 22 9.0 References 23

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 3 September 2015

1.0 Preamble

Te Kawerau a Maki were one of the earliest tribes to settle within the wider Auckland area. Our origins arise from the first inhabitants of the land - the Turehu, to the arrival of the Tainui, Aotea, Tokomaru, Kahuitara, and Kurahaupo canoes in the 14th century, and the Ngati Awa, Ngaoho, and Ngaiwi people who occupied the wider area prior to 1600. The eponymous ancestor Maki is an important figure in the history of Tamaki Makaurau. He was a famed warrior who conquered much of the region during the early 1600’s after migrating with some 300 of his hapu to Tamaki Makaurau through the lands of his Tainui relatives from the northern Taranaki-Kawhia area. It is through this whakapapa that when Maki settled Tamaki Makaurau he was in the land of his Ngaiwi and Ngaoho relatives and ancestral home. The name Te Kawerau a Maki arises from an incident which occurred while Maki was visiting the southern Kaipara, and is also one of the names given to Maki and his wife Rotu’s only Kaipara-born son and the founding ancestor of the iwi, Tawhiakiterangi.

In time Maki’s descendants occupied lands from Hikurangi (West Auckland), to Te Whenua roa o Kahu (the North Shore), Whangaparaoa, Mahurangi, Matakanakana, Pakiri, southern Kaipara, and the gulf islands of Aotea (Great Barrier Island), Hauturu o Toi (Little Barrier Island) and Tiriti Matangi, forming the Te Kawerau confederation. By the early 1700’s the traditional rohe was thus from Okaka (South Head, Kaipara) to Paratutai (North Head, Manukau) in the west; and from Te Arai o Tahuhu (Te Arai Point) in the northeast to in the southeast as well as the gulf islands (fig.1). The heartland of Te Kawerau a Maki was and remains Hikurangi.

Figure 1.1: Map showing Te Kawerau a Maki area of interest

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 4 September 2015

While it is recognized that this broad area is of interest to other iwi and hapu, Te Kawerau a Maki are associated with many geographic locations and areas through the traditions, songs, place names, and histories of the people. Te Kawerau’s mana whenua status is established through take tupuna (ancestral rights), ahi kaa (occupation), and kaitiakitanga (guardianship and management of cultural and natural resources).

The role of kaitiaki continues in current cultural and natural resource management. Kaitiaki responsibilities include, but are not limited to:

 Protection and maintenance of wahi tapu and other heritage sites  Protection of taonga  Placing of rahui (temporary ritual prohibition) to allow replenishment of harvested resources  Restoration of damaged ecosystems  Protection of sensitive environments  Directing development in ways which are in keeping with the environment  Ensuring the sustainable use of resources  Observing the tikanga associated with traditional activities  Providing for the needs of present and future generations

The central purpose of Te Kawerau Iwi Tribal Authority is to enhance the spiritual, cultural, social, and economic wellbeing of the iwi and to provide for the kaitiaki responsibility of ensuring the restoration and maintenance of the sociocultural and natural environment. These goals form the basis of any meaningful consultation or engagement with Te Kawerau.

The Resource Management Act 1991 provides statutory recognition of the Treaty of Waitangi and the principles derived from the Treaty. It introduces the Maori resource management system via the recognition of kaitiakitanga and tino rangatiratanga, and accords Territorial Local Authorities with the power to delegate authority to iwi over relevant resource management decisions. The Act contains over 30 sections, which require Councils to consider matters of importance to tangata whenua. Some of the most important of these are:

 The principles of the Treaty of Waitangi and their application to the management of resources (Section 8).  Recognition and provision for the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, wahi tapu and other taonga (Section 6(e)).  Having particular regard to the exercise of kaitiakitanga or the iwi’s exercise of guardianship over resources (Section 7(a)).  Having regard to any relevant planning document recognised by an iwi/hapu authority (Sections 61(2)(a)(ii), 66(2)(c)(ii), 74(2)(b)(ii)).  The obligation to consult with iwi/hapu over consents, policies and plans. (Combination of all the sections above and Clause 3(1)(d) of Part 1 of the first schedule of the Resource Management Act).

An assessment of cultural values and interests can assist both applicants and the council in meeting statutory obligations in a number of ways, including:

 preparation of an Assessment of Environmental Effects (AEE) in accordance with s88(2)(b) and Schedule 4 of the Resource Management Act 1991 (RMA)  requests for further information under s92 of the RMA in order to assess the application  providing information to assist the council in determining notification status under ss95 to 95F of the RMA  providing information to enable appropriate consideration of the relevant Part II matters when making a decision on an application for resource consent under s104 of the RMA  consideration of appropriate conditions of resource consent under s108 of the RMA.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 5 September 2015

2.0 Introduction

The purpose of this document is to provide an Interim Cultural Values Assessment (CVA) on behalf of Te Kawerau a Maki for Auckland International Airport Limited (AIAL) specifically in relation to the proposed Northern Runway extension and a possible alternative Southern Runway extension option which involves reclamation in the Manukau Harbour . A full CVA is in the process of being prepared in relation to the AIAL 30 year Masterplan which includes a wider area and range of activities, and will be the master document for Te Kawerau in relation to the Airport and will provide more detail. This interim CVA should be read in the context of the full CVA once it is completed.

The purpose of a CVA is to provide background information about the interests, issues and values which mana whenua associate with an area or resource to help inform the preparation of a plan or other high level document. A CVA is not intended to assess the cultural impacts or other effects associated with the specific activities of a particular project or site. A CVA is also not to be taken as consultation in isolation – it is to provide for the start of an engagement process.

3.0 Proposal

The Auckland International Airport is a regionally and nationally significant facility. The Airport services over 120 international flights and over 300 domestic flights every day, and is the second largest airport in Australasia. The Airport provides significant economic input to the region through freight, trade, tourism and through the employment of 12,000 people within the AIAL land holdings. As populations increase, emerging economies strengthen, and aircraft technology develops, the number of flights and passengers is projected to increase threefold to 40 million passengers per annum by 2030. In order to plan for and manage this growth AIAL are proposing the construction of a second Northern Runway by 2044 (fig.3.1). Beyond the 30 year horizon, AIAL anticipates needing to extend the northern runway another 890 metres. A second possible alternative option is a Southern Runway extension within the Manukau Harbour (fig.3.3).

Figure 3.1: Proposed AIAL concept plan (source: AIAL 30 year Masterplan). PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 6 September 2015

Overall at a conceptual stage the proposed Northern Runway involves:

 a combined international and domestic terminal (fig.3.2)  a new traffic control tower  a second runway to the north (with anticipated extension of 890m after 2044)  an extended taxiway

Figure 3.2: Proposed Northern Runway concept plan (source: AIAL 30 year Masterplan).

A second possible alternative option is a Southern Runway extension which would be established some distance to the south of the existing runway and within the Manukau Harbour proper (fig.3.3). This alternative option is understood to not be AIALs preferred option due to environmental, cultural, and economic implications and impacts. Nonetheless it is an option that remains under consideration.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 7 September 2015

Figure 3.3: Proposed Northern and Southern Runway options plan (source: AIAL).

4.0 Physical Setting

The Auckland International Airport is situated at Ihumatao Peninsula, Mangere, in South Auckland. The Airport is bordered to the south and west by the Manukau Harbour, to the east by the Puhinui River, and to the north by the Oruarangi River and the suburb of Mangere. The Airport is considered to be nationally significant infrastructure, and is currently heavily developed and consists of a single southern runway with separate domestic and international terminals and supporting services. The wider area is predominantly a mixture of commercial/light industry (to the north) and rural farmland. The land where the Northern Runway is proposed is currently open pastureland. The area where the alternative Southern Runway option is proposed is within the Manukau Harbour itself.

At the wider local level the site sits within Ihumatao (Te Ihu a Mataoho), a protruding area of land on the eastern side of the Manukau Harbour. This narrow area of land is bordered to the north by Mangere Bridge and the Mangere Inlet, the Puhinui River to the southeast, and ultimately is surrounded by the Manukau harbour on all but the northeast. The area is generally low-lying, the geology consisting of sedimentary bedrock overlain by weathered clays and peat material, in turn overlain in places by lava flows and volcaniclastic soils resulting from the later volcanic eruptions that occurred around 20,000 years ago. This volcanic landscape is part of the wider series of eruptions that occurred around the Auckland Isthmus, and is a key feature of the landscape which is of high geological, natural and cultural significance.

The major volcanic craters and cones of the area are detailed in figure 4.1. These include Puketapapa (also known as Pukeiti); Otuataua; Maungataketake, situated near the northwest end of the proposed Northern Runway; Waitomokia; Puketutu Island; and Te Pane-o-Mataoho (Mangere Mountain). Most of these cones have been partially quarried for their scoria, though several (Maungataketake,

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 8 September 2015

Waitomokia, and two cones on Puketutu Island) have been completely quarried away to below ground level, resulting in dramatic impacts over time to this highly significant natural and cultural landscape.

Other natural features include the volcanic stonefields comprised of scoria that once covered an estimated 8000 hectares and was highly prized and cultivated by Maori since arrival approximately 1000 years ago (Integrated Research Solutions Limited., 2006). Due to 19th century farming and urbanisation from the 1950s, only around 200ha of stonefields remain, of which 89ha comprise the Otuataua Stonefields Heritage Reserve (OSHR) to the northwest of the proposed Northern Runway. The OSHR is also noted for containing a rare example of a fossilised forest. Some of the species of original native rock forest include karaka, mahoe, porokaiwhiri, whau, titoki, puriri, ngaio and various ferns. The area is also home to a rare and highly endangered plant called mawhai or the native cucumber, which has not been recorded growing elsewhere on the New Zealand mainland since 1866 (Auckland Council, 2015). The Oruarangi River to the north is also a prominent feature, as is the large tidal river known as Pukaki River. While the development of the area has impacted the endemic biodiversity, the Manukau Harbour remains an important habitat for native fish, shell fish, sea mammals, and sea and shore birds. Ihumatao also has populations of native copper skinks and native terrestrial birds including tui and the kahu (NZ Harrier Hawk).

Te Pane a Mataoho/Mangere

Mangere Lagoon

Te Motu a Hiaroa Puketutu SS Treatment Plant

Waitomokia / Te Pukaki Tapu o Poutukeka/Pukaki Lagoon Puketapapa/Ihumatao Papakainga Pukeiti/Te Puketapapatanga a Hape Otuataua Kouora Te Ihu a Mataoho Maungataketake

Airport Matukutureia

Figure 4.1: Aerial view of local area (source: Auckland Council GIS) – volcanic features indicated by circles

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 9 September 2015

5.0 Te Kawerau a Maki History and Relationship with the AIAL Lands and Wider Area

The history and relationship Te Kawerau a Maki have with Ihumatao is long and significant and could be the subject of an entire essay. In addition, the full CVA report being prepared for AIAL will cover the historical and cultural relationship in more detail and length, so to avoid duplication only an overview is provided for this Interim CVA.

Te Kawerau a Maki are the Mana Whenua of Hikurangi (West Auckland) and have strong cultural ties and whakapapa to the Mangere/Ihumatao area. Te Kawerau a Maki is the northernmost iwi of the Tainui Confederation, and are identified as part of the first nation (Nga Iwi) to settle Ihumatao. On the Manukau, Te Kawerau mana extends along the northern and north-eastern shores, from Whatipu to Ihumatao (where the airport is situated). Ihumatao is a cultural landscape of immense significance to Te Kawerau a Maki. It is a place of spiritual significance in part due to the numerous volcanic cone pa associated with the origin stories of Tamaki Makaurau, the arrival of the Tainui Waka, and the oldest continually occupied papakainga in the region. Within this landscape, Ihumatao contains a vast amount of Maori cultural heritage.

Cultural landscapes are the sum of the physical resources and geography, archaeological features, wahi tapu, place names, histories, places and sites that are interconnected and imbue a spatially defined area with context and meaning for a particular cultural group or groups. Cultural landscapes are what give meaning to and allow interpretation of otherwise spatially discrete ‘sites’. They are also integral to Te Kawerau a Maki’s identity and sense of wellbeing.

Te Kawerau a Maki’s relationship with their cultural heritage and to their ancestral lands and resources is an integral part of their wellbeing and responsibilities as Mana Whenua. Cultural heritage sits within and across cultural landscapes and includes Te Kawerau history, culture, traditions, tikanga, place names, artefacts, archaeological features, wahi tapu, natural features with cultural value including indigenous biodiversity, and historic places. It is notable that cultural heritage encompasses both tangible (e.g. physical) and intangible values. These features help tie the iwi to the whenua and create a web of cultural reference points within the rohe.

A brief overview The landscape here is connected through tradition to the earliest of times. The current name is an abbreviated version of ‘Te Ihu a Mataoho’ meaning Mataoho’s nose, referencing the god of earthquakes and volcanoes who left his indelible impression across the Auckland Isthmus. Te Pane a Mataoho (Mangere Mountain) is the head of Mataoho, Te Ihu a Mataoho (Maungataketake, and the area misspelt today as ‘Ihumatao’) is the nose, and Mangere Lagoon and Kohuora and Pukaki Craters are Nga Tapuwae a Mataoho – the footsteps of Mataoho. Tradition also recalls that the other surrounding volcanic features, lava and stone, including Horako (Ihumatao Fossil Forest), and the tuff and ash soils of the district, were the result of Te Riri a Mataoho – the wrath of Mataoho (Murdoch, 2011b).

The Manukau Harbour is also associated with several guardian taniwha who came from an earlier age. These include Ureia, Papaka, Kaiwhare, Taramainuku, and Haumia. In Kawerau tradition Kaiwhare was a particularly powerful taniwha who guarded the western coastline and Manukau Harbour. His lair was Te Rua o Kaiwhare (the Blowhole at Piha). Taramainuku and Ureia are benevolent taniwha who remain guardians of the Manukau Harbour.

The Turehu – ‘those who arose from the land’ – were the first people in occupation of the Manukau area. In Kawerau tradition Tiriwa, a chiefly tohunga, is an especially significant Turehu tupuna of whom the Waitakere Forest is named after. Te Kawerau a Maki not only descend from the Turehu, but also from the many early tribal groups who migrated into the area. One such group was the Tini o Maruiwi who undertook the first of several major migrations into the Auckland region around 850 AD (Taua, 2009). By 900 AD Maruiwi had settled along parts of the northern shores of the Manukau (Integrated Research Solutions Ltd.,2006). In about 950 AD Toi Kai Rakau and his people arrived and intermarried with the Tini o Maruiwi. According to tradition, it was following the intermarriage of these

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 10 September 2015 two groups that Puketapapa papakainga was first formally settled around the 11th century (though the Ihumatao area generally had already been occupied for generations prior).

The arrival of the Tainui waka to the area around the 14th century is of high significance to Te Kawerau a Maki as direct descendants of its crew members. Many of the place names and sites in the surrounding landscape come from this event and were named by or are associated with Rakataura (Hape). He was the prominent tohunga (priest) of the Tainui and a renowned explorer. Some of these significant sites include, Te Tihi a Rakataura (the highest point on Puketutu Island), Te Puketapapatanga a Hape (Ihumatao, Mangere), and Nga Tai a Rakataura (the channels of the Manukau Harbour). The Tainui canoe made its first camp at Puketutu Island, and upon seeing his companions passing the ancestor Hape (who had arrived before the Waka) called to them from the small volcanic cone known as Te Puketapapatanga a Hape.

It is from this period that the volcanic cones were earthworked into pa or occupation sites, and the stonefields were extensively modified to include stone walls, rows and mounds with wooden palisade fences (Lawlor, 2009).

Over time, the descendants of the Tainui Waka and the local people became known under the general name of Nga Oho, and also Nga Iwi. The eponymous ancestor Maki was part of Nga Iwi, his grandfather residing in Southern Tamaki. Maki was also a direct descendant of Hape. The arrival of Maki to Tamaki Makaurau is told in-depth elsewhere (for example see Taua, 2009). Suffice to say that Te Kawerau a Maki, as a distinct tribe, emerged in the 1600s following the arrival of Maki from Kawhia. Maki’s arrival in the region, and the importance of the southern Isthmus in his rise to dominance, are told by the traditions known as Te Ipu kura a Maki (the red bowl of Maki) and Te Whawhai o Waewaekotuku (the battle of the heron footed).

Following a decisive battle at Rarotonga (Mt Smart), the land was conquered by Maki and called ‘Ta- maki’, also known as ‘Te Ipu Kura a Maki’. A reminder of Maki’s occupation of the area is the name of an extensive sandbank near Puketutu Island where fish were caught for him. It is known as Nga Puranga Kupenga a Maki or the ‘heaped up fishing nets of Maki’.

Following the victories and alliances of Maki in the region, his children and their descendants came to settle and hold mana over the west and north of Auckland. These groups came to be known collectively as the Kawerau confederation. Maki and his wife Rotu’s youngest son was born in the Southern Kaipara and given the name Tawhiakiterangi. He was also known by the name Te Kawerau a Maki, in reference to an event involving Maki. In time Tawhiakiterangi and his son Taimaro (also named Maru) and grandson Te Au o Te Whenua (Te Hawiti) controlled all of Hikurangi including the northern Manukau. During and following this time Kawerau people continued to reside at Ihumatao alongside their Te Waiohua relatives who occupied the Auckland Isthmus.

In 1825 a large Nga Puhi force armed with muskets invaded Tamaki Makaurau, defeating the various iwi and hapu and forcing the majority of the survivors to seek refuge in the Waikato. Despite their conquests, Nga Puhi did not follow up these victories with occupation as their invasion was a taua against those who were perceived to have wronged them. It was not until 1836, after a decade in exile, that Te Kawerau a Maki and the other iwi of the district were escorted back to Tamaki under the protection of the Tainui ariki Potatau Te Wherowhero. By 1840 the Manukau area including Ihumatao was again occupied by Kawerau and Waiohua.

From the mid-1840’s Ihumatao became an important source for trade of Maori agriculture for the newly established capital in Auckland. In 1847 the first Christian Mission in Manukau was established near Maungataketake and continued until 1863 (Bulmer & Tubb, 1988). In 1857 a hui was held at Puketapapa to discuss the appointment of the Maori King. This was Te Wherowhero who often lived in the area and of whom many cultural sites are associated with. Following the European declaration of war in 1863 the people of Ihumatao were forced to depart the area in exile again to the Waikato. This forced eviction was due to loyalty to the Kingitanga movement, despite the people having good relations with European settlers (Bulmer & Tubb, 1988). A large number of the local people were old and infirm, and their expulsion was under duress, with many members of the iwi never to return.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 11 September 2015

Subsequently the mission closed down, and the Maori settlements at Ihumatao were razed and pillaged by Government militia and their lands confiscated and sold. Eventually, under petition to the Government, the people of Ihumatao returned to resettle ‘Maori Reserves’ at Oruarangi (Ihumatao/Puketapapa Village). During the time in exile however, the confiscated lands had been subdivided and homesteading and farming of land blocks slowly transformed the land and the extensive stonefields (Lawlor, 2009).

Throughout the 20th century Ihumatao continued to be heavily modified. Initially this occurred with the clearance of the stonefields and modification into European pasture. From the late 19th and early 20th century all of the sacred volcanic cones began to be quarried for their scoria to pave the roads of a rapidly developing Auckland. In the past 100 years, of the 7 cones that existed at Ihumatao and Puketutu Island, only 3 remain, and even these have been heavily impacted. In addition, a great many wahi tapu and other sites were lost, including the many burials that were situated on the slopes of the cones and along the coastline. Around the mid 20th century the sewage works and oxidisation ponds were constructed, effectively destroying not only the coastline at Ihumatao and a number of wahi tapu, but also oyster and scallop reefs around Puketutu and forcing the reclamation and closure of the Waitamakoa and Oruarangi Creeks. Around this same time the Auckland Airport developed and took with it many cultural sites and lands including the sacred maunga and pa Maungataketake (‘the everlasting mountain’) which was quarried to build the runway.

More recently, the effects of development on Ihumatao have continued to harm Te Kawerau a Maki and the other local people: the industrial developments to the east of the village have shrunk the cultural and natural landscape while contributing pollutants to the Oruarangi Awa, making it unusable; during recent excavations relating to the proposed second runway for the Airport, some 88 koiwi tangata were uncovered despite the protestations of Te Kawerau a Maki kaumatua and kuia; and at Puketutu Island the hole carved out of a sacred maunga is being infilled with biosolids.

Despite these devastating impacts to their way of life and well being, Te Kawerau a Maki have continued to assert their mana throughout the northern Manukau, and this relationship to the land and harbour continues today. Kawerau people still reside at Puketapapa village at Ihumatao, and at Mangere Bridge. Kawerau are joint owners of Te Motu a Hiaroa (Puketutu Island) with Makaurau Marae and Waikato-Tainui, joint owners of the Oruarangi Awa with Makaurau Marae, and are co- claimants of the Manukau Harbour along with the other Manukau tribes.

Sites of Significance To Te Kawerau a Maki the entire Ihumatao area is a cultural landscape, embedded with identity, meaning, and significance. The character and integrity of the whole is made up of its constituent parts, such as the maunga, the awa, the village, and the open nature of the landscape. The land on which the Northern Runway is proposed is significant due to its place within this landscape, as well as its fertile soils, and its specific wahi tapu. Below is an annotated list of only some of the specific wahi tapu or sites/features of cultural significance in the area (see also fig.5.3). Most locations have been intentionally made ambiguous as knowledge and use of them is culturally sensitive information.

Te Puketapapatanga a Hape ‘The flat resting place of Hape’. This name is associated with the small volcanic cone west of Ihumatao Village, also sometimes called Pukeiti (‘the small hill’). It is the maunga which gives its name to the adjacent papakainga. It is also associated with Mataoho.

Otuataua ‘The war party approaching yonder’. This maunga is associated with both Mataoho and Atua-Taua (the deity of war parties). The stone fields adjacent to it derive their name from this maunga.

Otuataua Stonefields These stonefields are associated with Otuataua and were highly prized for cultivation. They contain the archaeological features and many other cultural sites and wahi tapu resulting from a millennia of use, and remain a site of regional and national importance. The 89 ha of these stonefields was once part of an estimated 8000 ha.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 12 September 2015

Te Motu a Hiaroa The correct name of Puketutu Island (Puketutu is the name of one of the cones on the Island). It is a highly sacred island named after Hiaroa, the sister of Hape, and is also associated with the deity Mataoho. There are many wahi tapu and taonga on the island.

Oruarangi Creek The once navigable and clean awa associated with the village. It is a taonga of high importance to the identity and wellbeing of the people and used to be a source of food and swimming.

Puketapapa Papakainga This traditional village is also known as Ihumatao Village, and is where Makaurau Marae is situated. It is the oldest continually occupied Maori village in Auckland, and is closely associated with Tainui. Many Te Kawerau a Maki people reside here.

Maungataketake ‘The everlasting mountain’. A very sacred maunga, former pa site, and battle ground. Te Tiki pa/kainga was located immediately to the south. The maunga and its slopes were a sacred burial place for many generations. From 1962 Maungataketake was progressively quarried for use as fill for the construction of the Auckland International Airport runway, resulting in the exhumation of a great number of koiwi tangata (fig.5.1 and 5.2). It had been flattened by the 1990s, and its base continues to be quarried down to sea level at the present time. To this day, the site remains tapu and access is prohibited to residents of Puketapapa. This maunga is closely associated with Te Ihu a Mataoho.

Figure 5.1: An aerial view looking south east over Maungataketake (Ellett’s Mount) soon after quarrying commenced for Airport construction in 1964 (source: Murdoch, 2011b).

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 13 September 2015

Figure 5.2: A satellite image of Maungataketake (Ellett’s Mount) today (source: Auckland Council GIS).

He whenua parekura An historic battle ground. The land surrounding Maungataketake, running south along the coast towards the Airport, is known to be an historic battle ground, and disturbing this area is forbidden. The site will be physically impacted upon by the development of the proposed Northern Runway.

Owhatuturoto ‘The dwelling place of Whatuturoto’. This site is located on the western coastline south of Maungataketake and will be physically destroyed by the development of the proposed Northern Runway.

Te Tiki A former Te Ahiwaru pa and kainga located immediately to the southeast of Maungataketake. The site is likely to be physically impacted upon by the development of the proposed Northern Runway.

Horako A former kainga which was sited at the western end of Renton Road.

Ohaea A former kainga located to the southwest of Renton Road. This was the general location where the large number of koiwi tangata where excavated during exploratory earthworks for the Northern Runway.

Whatuturoto A former kainga located to the east of Ohaea.

Whakarongotukituki The land to the west of Ihumatao on which the AIAL property largely covers. This area held several kainga and wahi tapu, and was extensively cultivated by Maori.

Te Ihu a Mataoho ‘The nose of Mataoho’. This is the correct name for Ihumatao, and in particular the land around Maungataketake. The tradition is an integral part of the cultural landscape. This area held numerous kainga and wahi tapu, and was extensively cultivated by Maori in a ‘coast to cone’ horticultural system.

Te Riri a Mataoho ‘The wrath of Mataoho’. This event relates to the forming of the volcanic features of Auckland, including the volcanic features and soils of Ihumatao.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 14 September 2015

Te Manukanuka a Haturoa The Manukau Harbour. The name relates to the arrival of the Tainui waka and its captain Haturoa. There are a number of traditions that provide the korero for the name, including Haturoa naming it after mistaking the sound of birds as people calling out to the waka, only to discover ‘He Manu kau noa iho’ – ‘they were only birds’. The Manukau is part of the realm of Tangaroa (the deity of the sea) and is significant for its historical associations with tupuna and specific events, the presence of guardian taniwha, and the provision of transport and kaimoana.

Nga Puranga Kupenga a Maki Te Pane a Mataoho/Mangere

Mangere Lagoon

Te Motu a Hiaroa Puketutu

Waitomokia Te Pukaki Tapu o Poutukeka Puketapapa/Ihumatao Papakainga Pukeiti/Te Puketapapatanga a Hape Otuataua Pukeruke Oruarangi Awa Kouora Te Ihu a Mataoho Oputu Maungataketake Horako Whakarongotukituki Te Tiki Karore Ohaea Whatuturoto

Matukutureia

Figure 5.3: Aerial view of local area (courtesy of Auckland Council GIS) – volcanic features indicated by circles, other features indicated by squares (note: site locations indicative only, many wahi tapu and sites of significance are not identified on this map)

Maori archaeology Maori archaeology is considered taonga (and sometimes wahi tapu) to Te Kawerau a Maki as direct physical evidence of their tupuna and association/occupation with the whenua. While it is acknowledged that Maori archaeology in and of itself is dealt with through the field of archaeology (there has been a great deal of archaeological research and fieldwork conducted in the area), a Mana Whenua perspective is briefly offered.

The Ihumatao area is noted as a rare example of an archaeological landscape within an otherwise urban region and contains one of the few remaining stone gardening systems of its size and composition in the region, if not the country. Date estimates (based on radiocarbon, palynological, and artefact studies) establish the occupation of Ihumatao early in the sequence of Polynesian settlement of Aotearoa (the ‘archaic period’ AD900 to AD1400 – Bulmer & Tubb, 1988; from 1250AD to 1300AD – Lawlor, 2009). The rarity, scale, nature, and complexity of the archaeology of Ihumatao makes it of regional and national significance archaeologically.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 15 September 2015

A search of the Auckland Council CHI and NZAA ArchSite (Fig.5.4) databases reveals the archaeology of the area includes a high number of sites associated with Maori occupation or activity. It is notable that the majority of recorded sites are dispersed around the coastal edge, the creeks and tributaries, the volcanic cones, and the remaining area of intact stonefields. However, the traditional cultural and historical evidence portrays a slightly different picture, with occupation and use of the land for cultivation being extensive and extending across the interior. This is reinforced by those few recorded archaeological sites located near and within the Airport precinct and along Ihumatao Road. It is often erroneously assumed that the NZAA database reflects a total picture of ‘cultural use’, or that in any event farming practices or other development will have destroyed any evidence. However the reality is that the database is merely an incomplete (but highly useful) tool with varying quality of site records and a mechanism whereby most new archaeological sites are only discovered and recorded as a result of new development works (e.g. as they are being destroyed).

The dangers of a literal interpretation of the NZAA database at Ihumatao were discussed in depth by Rod Clough in giving expert testimony at the Environment Court (MUL extension) hearings. This is further evidenced by the recent discovery of a sizeable midden (R11/2978) within the interior during development works, in an area some distance away from the cones or waterways and that had been subject to significant ploughing.

In addition to the limits of the existing NZAA (and CHI) database, there is a real danger of over- reliance on archaeology as the sole basis for identifying heritage sites or values. The assumption by many (even professional planners, lawyers, and archaeologists) that archaeology somehow has a monopoly on providing evidence for and interpreting the past is an antiquated notion that belongs itself in the past. Most recently through the Proposed Auckland Unitary Plan hearing process, the value of a site or place was repeatedly only acknowledged or considered by its archaeological values, and the fact that iwi hold their own cultural values for sites and places based upon tikanga and whakapapa was largely ignored, as was the fact that cultural sites can retain cultural value irrespective of whether they are physically destroyed (e.g. Maungataketake).

This interaction between archaeological evidence (and expertise) and ‘Maori traditional evidence’ (and expertise) most pertinently took form during the preliminary earthworks for the Northern Runway in the early 2000s. While constructing an earth bund, human bone was exposed by heavy machinery. An initial assessment made it clear that several bodies were interred in the location of works. During extensive archaeological investigation in 2008-9, nine areas of archaeological interest were identified at the southwest end of the runway and one of the largest burial grounds in the region was uncovered, resulting in the removal of 88 koiwi tangata along with nearly 200 taonga tuturu (NZAA site R11/859). This destruction of a wahi tapu not only severely contravened tikanga, but was a direct result of ignoring the advice of Te Kawerau a Maki and Te Ahiwaru kaumatua who named sites of significance on the land (including Te Tiki, Ohaea, and He Whenua Parekura) and warned that their old people had told them that many of their tupuna were historically buried in that location. This advice was ignored, as there was no known archaeological evidence at the time to support their claims.

While only around 15 recorded Maori archaeological site ‘points’ (e.g. a dot on a map) are located within the area proposed for the Northern Runway, it is now accepted that there is a high likelihood of uncovering further archaeological material in the area. It took the unearthing of 88 koiwi to convince people of what Mana Whenua had always known. In addition to archaeological sites, other cultural sites including wahi tapu exist within the proposed runway footprint and are known to senior kaumatua and kuia of Puketapapa papakainga. This knowledge is taonga and sacred, and will not be provided here. Given the history the Airport has with destroying or desecrating wahi tapu (Maungataketake, Te Tiki, He Whenua Parekura etc.) it would be prudent for AIAL to start to acknowledge traditional evidence.

Regarding the alternative Southern Runway option there is a possibility for archaeological materials (both Maori and European) to be present within the proposed footprint. Marine archaeology as a subset of archaeology is not well understood or practiced in New Zealand and hence the possibility of cultural material on the sea bed in this location, while possible, is not readily able to be confirmed but would warrant investigation.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 16 September 2015

Figure 5.4: Auckland Council GIS map showing distribution of recorded archaeological sites in general area

6.0 Management of the Cultural and Natural Environment

The proposed Northern Runway encompasses a wide area of the Ihumatao cultural landscape highly valued for its cultural sites and places, wahi tapu, cultural values, environment, and traditions. The alternative Southern Runway option is also a part of this cultural landscape, albeit confined to the seascape component of the area. The management of the cultural and natural environment needs to be in line with the principals of kaitiakitanga to achieve positive outcomes both for the environment and for Te Kawerau a Maki.

6.1 Air (hau)

Air is a taonga which is valued for its life-sustaining qualities, and is the domain of the deity Ranginui. As with all taonga and resources air quality must be maintained and enhanced to ensure respectful and sustainable use for present and future generations. The issues concerning air quality can be broken down into two main themes: discharges to air, and amenity values. Discharges to air can lead to air pollution or quality issues, and can be comprised of particulate matter (often defined as PM10), combustion products or hazardous air pollutants. Amenity values are those physical qualities or characteristics that contribute to aesthetic, cultural, and recreational attributes of an area.

With regard to air our concerns focus on:

 air traffic over sites of cultural significance  air traffic noise  aircraft and support vehicle emissions  industrial activities  aerial spraying (such as pest control)  impact on the protection of wahi tapu from corrosive airborne contaminants  impact upon the health and mauri of waterways, kai, and biodiversity  impact upon human health  light-pollution

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 17 September 2015

 odour  impeded views due to new buildings and other structures

Te Kawerau Iwi Tribal Authority advocates for:

 engagement over new flight paths so as to avoid or minimise disturbance to cultural sites  the prevention of discharging contaminants that may threaten the life-sustaining qualities of air  regard for the cumulative effects of discharges  light suppression or limitation (notwithstanding safety requirements)  new infrastructure which may have high visual impacts on the natural or cultural landscape should be designed in consultation with Kawerau to protect or mitigate the landscape values  the restriction of activities which contribute odours near culturally significant sites (wahi tapu, urupa)  meaningful consultation and effective early communication.

6.2 Land (whenua)

Te Kawerau a Maki has strong cultural and spiritual links to the land at Ihumatao which has been cultivated for a millennium and is considered to be a cultural landscape and taonga in its own right. Land is viewed as life-sustaining and cleansing and is embodied by the deity Papatuanuku. Mana over ancestral land does not derive from the Treaty of Waitangi or legislation, but rather from our whakapapa and association with the land. Te Kawerau people retain kaitiaki responsibilities whether or not land has been sold: the land is taonga and any proposals to develop it must be balanced with the need to protect its mauri, productive capacity, heritage values, and native flora and fauna.

With regard to land our concerns focus on:

 impacts on natural landscape values  impacts on cultural landscape values  erosion arising from development/infrastructure activities  degradation of topsoil through inappropriately managed development or activities  vegetation clearance and its links to geotechnical instability and erosion  discharge of contaminants to land  sedimentation of waterways and wetlands  the effect of earthworks on heritage sites and wahi tapu  the preservation of soils used for dyes or wetland peats used for storing or treating taonga (such as carvings)  excessive cut earthworks and the removal of the overburden off site to another unrelated location, region or rohe

Te Kawerau Iwi Tribal Authority advocates for:

 protecting, maintaining and enhancing access to culturally important places  the use of Te Kawerau a Maki place names on the landscape  protection of cultural landscapes from inappropriate development or activities  ensuring the right of Kawerau to use ancestral lands and other taonga according to our own customs, needs, and preferences  promotion of the sustainable management of land and the protection of its productive capacity  seeking to balance development of the land with the protection of the values of the landscape  the promotion of topsoil conservation programmes and management  prevention of the discharge of contaminants to the land  the use of robust sediment control mechanisms  the avoidance of large vegetation clearance programmes or activities and the encouragement of a piecemeal approach to clearance for appropriate development

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 18 September 2015

 encouragement of management strategies to mitigate coastal erosion  ensuring that the balance of cut-fill earthworks are retained on site to maintain the mauri and whakapapa of the land

6.3 Water (wai)

Te Kawerau a Maki value water both generally through Te Ao Maori (the Maori world view) and our cultural, historic, and traditional links with specific streams, rivers, wetlands, lakes, springs, and other water bodies. The Manukau Harbour is the domain of Tangaroa and is hugely significant and closely tied to the wellbeing of the iwi. Mauri is a binding force between the spiritual and physical; it sustains all life and is strongly present in water. The mauri of a water body is thus a measure of its life-giving capacity or physical and spiritual health. In addition, water is valued for drinking, transport, as a source of kai, and for irrigation. In some areas within Auckland waterways have become severely degraded due to poor management of waste, stormwater, earthworks and other pollutants which have significantly decreased their mauri.

With regard to water our concerns focus on:

 degradation or destruction of the mauri of natural waterways or waterbodies  degradation of the food producing capacity of natural waterways or waterbodies  the mixing of water from different sources  rechanneling or redirecting natural waterways  contaminants entering water via either point-source or non-point source discharge  contaminant-loaded stormwater from impervious areas  sedimentation  invasive species (plant and animal)  reclamation  installation of permanent structures within the CMA  extraction of materials from waterbeds  discharges to groundwater

Te Kawerau Iwi Tribal Authority advocates for:

 ensuring that spiritual and cultural concepts are recognised as key issues in water management  ensuring that natural waterways are recognised as food sources and that water management places a priority on protecting and enhancing the food producing capacity of waterways  ensuring that land and water management is not directed at only maintaining water quality levels but that programmes are established to ensure the enhancement of natural waterways  ensuring robust sediment control mechanisms during earthworks  ensuring stormwater is managed in a way to enhance the receiving environment using culturally and environmentally appropriate methods and technologies (e.g. use of multi-series or ‘treatment-train’ approaches to stormwater management, utilising natural filters where possible)  avoiding reclamation or permanent structures within the CMA or impacting the coastline  re-establishment of riparian margins  ‘day-lighting’ or uncovered flow of stormwater to enhance ecology  incorporation of stormwater design elements to assist the migration of freshwater animals within waterways  monitoring and enforcement of industrial runoff or discharges to waterways  promotion of water conservation and efficient use of water

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 19 September 2015

6.4 Biodiversity

Biodiversity and the health of our ecosystems is of high importance to Te Kawerau a Maki. In line with the principals of kaitiaki, humans and the natural world including animals are viewed as interconnected and biodiversity is perceived as a part of the health and wellbeing of the iwi. Native flora and fauna are part of our heritage and culture and continued access to and use is important in the maintenance of our culture and traditions. Indigenous species, and the habitats that support them, need to be protected, conserved and enhanced both for their own intrinsic qualities and for future generations.

With regard to biodiversity our concerns focus on:

 loss of native species, particularly those endemic to the area  introduction or use of exotic plant species in infrastructure or development projects  impact of weeds and pests on native species  loss or decline in native and introduced plant pollinators including bees  impact of air traffic on native birdlife  lack of access to flora and fauna for customary use (e.g. harvesting, crafts, medicine)

Te Kawerau Iwi Tribal Authority advocates for:

 protection or enhanced replacement of existing and regenerating native vegetation  protection of ecological corridors  limiting native vegetation clearance during development to the minimum necessary for the allowed activity  eradication of exotic plants and animals that are damaging, destroying or competing with native species or their ecosystems  ensuring Te Kawerau a Maki have rights to the sustainable harvesting of native species for food, craft, and medicine  protection of native species and their habitats through sustainable, responsive, and holistic development where development must occur  promoting the enhancement of ecosystems in order to achieve conservation of native species  enhancement of native flora associated with waterways  provision of robust and well-funded monitoring programme with regard to flora, fauna and their ecosystems  promotion of the integration of biodiversity management across land ownership and land use boundaries  require the use of native plant species in new development or infrastructure

6.5 Wahi Tapu and Taonga

Wahi tapu, cultural sites, and taonga form part of the cultural heritage of Te Kawerau a Maki and include archaeological sites and artefacts as well as sites of historic significance to the iwi. Wahi tapu may include pa sites, battlefields, burial grounds, significant historic hapu sites, and canoe landings, for example. Taonga can refer to artefacts or parts thereof, objects, flora, fauna, water bodies, tikanga, history, traditions, or people. Te Kawerau are kaitiaki of all aspects of our history, culture, traditions and tikanga. Only Te Kawerau a Maki or the agents of Te Kawerau Iwi Tribal Authority can establish the significance of any historic place or area associated with our iwi. There are many sites of significance which are only known to iwi members. In particular these sites include urupa and places associated with significant events. Such places are wahi tapu and will be protected by the iwi. Within the proposed Northern Runway footprint exists some 15 recorded Maori archaeological sites though it is considered to be of high probability that further sites remain beneath the surface. The recorded archaeological ‘sites’ are comprised of features included in the aforementioned urupa and kainga sites. In addition (as outlined in Section 5) there are other wahi tapu, cultural sites, and taonga within the area of the proposed runway.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 20 September 2015

With regard to wahi tapu and taonga our concerns focus on:

 development or infrastructure in areas where archaeological materials, wahi tapu, sites of significance, or other taonga exist or have high likelihood of being present  the destruction or desecration of wahi tapu or cultural sites through the construction of infrastructure or provision of inappropriate activities  access to culturally important sites by non iwi that require restriction on access (i.e. wahi tapu such as urupa)  lack of access to culturally important sites by Te Kawerau a Maki due to their location on private land or land controlled or heavily restricted for security/safety reasons  lack of understanding, respect, and recognition of tikanga, matauranga, and other expertise and cultural knowledge Te Kawerau have in regard to the cultural landscape and heritage of the area  the unearthing, mishandling, and mismanagement of koiwi (human skeletal remains) by members of the public, developers, and even responding police officers  the effects of erosion upon koiwi, wahi tapu, and taonga  the cumulative effects of heritage loss through the ad-hoc approach to development of the land at Ihumatao  a lack of meaningful, integrated, and practical management programme for heritage between Te Kawerau a Maki and AIAL  a reactive culture whereby heritage is only managed when a development activity occurs and impacts upon it  lack of a proactive, wide-scale, and co-ordinated programme of survey, recordation, and conservation of archaeological and other cultural heritage sites with the AIAL land holdings

Te Kawerau Iwi Tribal Authority advocates for:

 protection of all wahi tapu and taonga within the Te Kawerau a Maki rohe  enabling Te Kawerau to effectively exercise their role of kaitiaki over wahi tapu and taonga in the AIAL land area including the proposed Northern Runway  working with AIAL on access arrangements (both to restrict and allow)  early consultation with Te Kawerau Iwi Tribal Authority with regard to the presence of archaeological sites, wahi tapu, sites of significance, and taonga whether recorded or not  commissioning of a Cultural Impact Assessment by Te Kawerau Iwi Tribal Authority to assist AIAL as part of an Assessment of Environmental Effects for any new development or project or activity requiring consent  developing and maintaining effective relationships with AIAL in educating, celebrating and protecting cultural heritage  the use of Accidental Discovery Protocols which take effect if cultural material (including koiwi or bone) is uncovered though earthworks, ground disturbance, or natural erosion  cultural monitoring in high risk (i.e. high probability of locating archaeological materials) areas where ground surface clearing or excavation may occur, or in cases where there is concern that unearthed cultural materials may not be recognised  establishing, as a high priority, a resourced, proactive and wide-scale programme of survey, recordation, and conservation/monitoring of archaeological and other cultural heritage sites within the proposed Northern Runway footprint in partnership with Te Kawerau.  The recognition of tikanga and matauranga and understanding that Te Kawerau are experts in their own history and cultural heritage

6.6 Social, Economic, and Cultural Wellbeing

Provision for the social, economic and cultural wellbeing of Te Kawerau is central to our concept of sustainable management. Te Kawerau a Maki once had possession of vast resources which provided for our needs, however, dislocation from the land base has weakened our tribal structure and resulted in a loss of identity for many. Provision for the social, economic and cultural well-being of Te Kawerau requires that our people are able to live and work within our rohe and in association with marae PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 21 September 2015 belonging to the iwi. Initiation of commercial activities in traditional kainga areas are important ways to facilitate iwi development. Such developments are a part of the relationship between Te Kawerau culture and traditions with our ancestral lands, water, sites of significance, wahi tapu and other taonga. Iwi development is also a part of the kaitiaki responsibilities of Te Kawerau members.

With regard to social, economic and cultural well-being our concerns focus on:

 cumulative effects of development on Te Kawerau a Maki and our cultural values  lack of or insufficient engagement and participation in decisions that affect the wellbeing of the iwi  prevention of iwi access to cultural sites, areas, and resources  lack of protection of cultural sites, areas, and resources  inability to meaningfully exercise kaitiakitanga  lack of Te Kawerau a Maki design elements, character, names or cultural identifiers represented in buildings, locations, infrastructure and built landscape  lack of physical presence in terms of employment with AIAL  inability to increase local iwi economic capacity due to competition from outside business  air traffic noise and pollutants  increased visitors, traffic and tourism to the area and the strain on existing infrastructure  non-mandated cultural tourism with no direct benefit to Te Kawerau (e.g. a third party drawing benefits from a culture they do not belong to)

Te Kawerau Iwi Tribal Authority advocates for:

 ensuring maintenance and enhancement of Te Kawerau a Maki tikanga and spiritual well- being within the area  ensuring that the cumulative effects of activities and development upon Te Kawerau a Maki and our taonga are fully recognised and provided for  ensuring early, proactive, and constructive engagement and participation with Te Kawerau in decisions that could affect the wellbeing of the iwi  ensuring and providing iwi access to cultural sites, areas, and resources and their protection  appreciation and understanding that kaitiakitanga is a crucial component to the effective management of the Northern Runway and AIAL lands  incorporation of Te Kawerau a Maki design, character, names, or cultural identifiers are represented in buildings, locations, infrastructure and built landscape  a proactive and collaborative programme to help the people of Ihumatao Village upskill, train, and gain meaningful employment with or through the Airport to ensure that economic benefits are fairly shared with the local Mana Whenua from which AIAL have benefitted from  establishment of a permanent kaitiaki role with the airport to recognise the value and expertise Kawerau and other local iwi can bring to the holistic management of AIAL landholdings and infrastructure  working with AIAL to support and grow local iwi business including plant nursery and tourism opportunities  ensuring that Te Kawerau are consulted with and engaged regarding marketing, use/activities, or tourism which draws from and benefits from local Maori culture

7.0 Conclusions

This report is an interim CVA only and should be read in conjunction with the full CVA report once completed. This report is intended to provide guidance only and is a starting point for further engagement – it should not be taken as having assessed cultural impacts or provided support or otherwise for the proposed Northern Runway or alternative Southern Runway option. The proposed Northern Runway is based within the highly significant cultural landscape of Te Ihu a Mataoho which is of huge importance to the identity and wellbeing of Te Kawerau a Maki, Waiohua, and wider Tainui

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 22 September 2015 iwi. Historically, many wahi tapu and cultural sites and resources have been destroyed or damaged by the development of the Airport, including the past destruction of Maungataketake and the recent destruction of a large urupa for the Northern Runway. A greater level of proactive engagement and participation is required to ensure any further development is sensitive to the cultural landscape in which it sits and the relationship and values Te Kawerau have with the area. Avoidance of all cultural sites and taonga is not possible if the new runway is built via either the Northern or Southern options, yet this must be weighed against the need to avoid any reclamation within the Manukau Harbour. A proactive and wide-scale heritage survey project (both archaeological and Maori cultural) needs to be undertaken in order to best inform the cultural resource of the land on which the runway is proposed. Similarly if the alternative Southern Runway option is pursued a proactive marine archaeological investigation would be merited, as well as a seabed ecological survey. Te Kawerau engagement with the management of the cultural and natural environment through design input and the exercise of kaitiakitanga is of prime concern in order to achieve a robust cultural outcome were the project to proceed.

8.0 Applicability

This report has been prepared for the particular brief given, and data or opinions contained in it may not be used in any other context or for any other purpose without prior review and agreement. This report contains sensitive cultural information and its distribution or publication other than for the intended recipients (the client – AIAL, and the statutory authorities – Auckland Council) should not occur without prior written agreement from TKITA.

Edward Ashby (MA, PGDip.Sci.) Heritage and Environment Manager

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]

Ref. TKITA-2013-0069 23 September 2015

9.0 References

Auckland International Airport Limited (2014). Auckland Airport: Airport of the Future – our vision for the next 30 years. AIAL: Mangere, Auckland. Auckland Council. Otuataua Stonefields. Retrieved 30.01.2015 from: http://www.aucklandcouncil.go vt.nz/EN/parksfacilities/premierparks/Pages/otuatauastonefields.aspx Bulmer, S. and B. Tubb (1988). A proposal for the protection of the historic stonefields at Otuataua (Mangere): A background paper for the Minister of Conservation. DOC Regional Office, Auckland. Unpublished Report. Chetham Consulting Ltd. (2015). The Cultural Heritage of the Auckland Airport and Adjacent Landholdings. Unpublished Report. Environment Court Hearings, Decision No. 2012 NZEnvC 120. Integrated Research Solutions Limited. (2006). Social and Cultural Impact Assessment Report on Mangere Puhinui Rural Zone Review. Unpublished Report. Kawerau a Maki Trust (1995). Kawerau a Maki Trust Resource Management Statement. Unpublished. Lawlor, I. (2008). Puketapapa (Pukeiti) Restoration Plan. Unpublished Report. Lawlor, I. (2009). An assessment of heritage resources located within the proposed Otuataua Stonefields Historic Reserve Visitor Centre development ‘footprint’, and measures to avoid, remedy and mitigate effects. Unpublished Report. Murdoch, G. (2011). Te Kawerau a Maki claim overview report. Unpublished Report. Murdoch, G. (2011b). Brief of Evidence for the Environment Court. Decision No. 2012 NZEnvC 120. Taua, T.W. (2009). He kohikohinga korero mo Hikurangi. In F. Macdonald and R. Kerr (eds.) West: The history of Waitakere. Random House New Zealand. Taua, T.W. & G. Murdoch (2000).Evidence presented to the Waitangi Tribunal. Unpublished.

PO Box517 59 -Oruarangi243 Road Te Kawerau Iwi Tribal Authority Mangere Bridge AucklandMangere 2151 2/3 [email protected] Dr Airportwww.tekawerau.iwi.nz Oaks 09 973 0898 www.tekawerau.iwi.nz [email protected]