cultural impact assessment
TRANSCRIPT
Fonterra Limited
Appendix Q: Cultural Impact Assessments
August 2019
PATTLE DELAMORE PARTNERS LTD
Solutions for your environment
Cultural Impact Assessment Ngāti Hauā Iwi Trust
Prepared for Fonterra Hautapu
30 October 2018
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Document Quality Assurance
Bibliographic reference for citation: Boffa Miskell Limited 2018. Cultural Impact Assessment: Ngāti Hauā Iwi Trust. Report prepared by Boffa Miskell Limited for Fonterra Hautapu .
Prepared by: Norm Hill Kaiarataki Te Hīhiri Boffa Miskell Limited
Reviewed by: Craig Pauling Kaiarataki Te Hīhiri / Principal Boffa Miskell Limited
Status: Final Revision version: [2] Issue date: 30 October 2018
Use and Reliance This report has been prepared by Boffa Miskell Limited on the specific instructions of our Client. It is solely for our Client’s use for the purpose for which it is intended in accordance with the agreed scope of work. Boffa Miskell does not accept any liability or responsibility in relation to the use of this report contrary to the above, or to any person other than the Client. Any use or reliance by a third party is at that party's own risk. Where information has been supplied by the Client or obtained from other external sources, it has been assumed that it is accurate, without independent verification, unless otherwise indicated. No liability or responsibility is accepted by Boffa Miskell Limited for any errors or omissions to the extent that they arise from inaccurate information provided by the Client or any external source.
Template revision: 20180921 0000
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Table of Contents
Table of Contents 3
He Korero Tuku Iho / Historical Overview 5
1. He Kupu Whakataki / Introduction 6
1.1 Kaupapa / Purpose 6 1.2 Ngā Whakaritenga / Methods 7
2. He Whakaaturanga / Proposal 8
2.1 Application Description 8 2.2 Hautapu Wastewater Strategy 9
3. Ngāti Hauā Iwi Trust 10
3.1 Ngāti Hauā Claims Settlement Act 2014 10 3.2 Ngāti Hauā Area of Interest 11 3.3 Historical Overview of Hautapu 13
4. Kaupapa Taiao – Relevant Iwi Management Plan Policies 13
4.1 Te Rautaki Tāmata Ao Turoa o Hauā 13 4.2 Waikato Tainui Environmental Management Plan 15
5. Other Legislation and Policies 17
5.1 The Resource Management Act (RMA) 1991 17 5.2 Waikato Tainui Raupatu Claims (Waikato River) Settlement Act 2010 18
6. Ngāti Hauā Pou Kōrero/ Engagement Feedback 19
6.1 Wastewater Treatment Proposal 21 6.2 Wastewater Treatment Proposal Related Issues 22 6.3 Waikato River, Mangaone and Mangonua Streams 23 6.4 Waikato River, Mangaone and Mangaone Stream Related Issues 23 6.5 Water Sources and Use 24 6.6 Water Sources and Use Related Issues 25 6.7 Stormwater Management 26 6.8 Cultural Heritage 26 6.9 Cultural Heritage Related Issues 26 6.10 Terrestrial Ecological 27 6.11 Terrestrial Ecological Related Issues 28 6.12 Visual 28 6.13 Visual Related Issues 28 6.14 Odour 29 6.15 Odour Related Issues 29
7. Hei Whakawhanake / Mitigation Recommendations 30
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7.1 Rangatiratanga – Relationships and Involvement of NHIT 30 7.2 Waahi Tāonga - Protection and Enhancement of Whakapapa 31 7.3 Ngā Wai Ora - Protection and Enhancement of Freshwater 31 7.4 Rerenga Rauropi - Resource Species and Biodiversity 32 7.5 Kotahitanga - Partnership Outcomes 32
8. Conclusion 33
9. References 34
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He Korero Tuku Iho / Historical Overview
Hauā is the eponymous ancestor of Ngāti Hauā. His father Koroki married Tumataura, daughter of Wairere, and had two sons. Hape through whom Ngāti Koroki Kahukura descent; and Hauā from whom Ngāti Hauā descent. Whilst Ngāti Koroki Kahukura remained in the Maungatautari area, Ngāti Hauā encompassed the lands and waters within the east and north of Maungatautari. In particular Tamahere, Tauwhare, parts of Hamilton City, Morrinsville up to Te Aroha and across the Kaimai ranges into Matamata and Hinuera.
The historical description of the Ngāti Hauā area of interest can generally be associated with the location of maunga. These maunga are Taupiri, Maungatautari and Te Aroha. The following tauparapara acknowledges our maunga and other iwi and hapū who straddle the boundaries of Ngāti Hauā. Namely Ngāti Hinerangi, Ngāti Paoa, Ngāti Mahuta, Ngāti Wairere, Ngāti Raukawa, Ngāti Tamaterā and Ngāti Koroki Kahukura. It is generally accepted that Ngāti Hauā occupies the space in between the maunga.
Ngāti Hauā kaumātua Eru Kaukau describes the historical geography of Ngāti Hauā in the following tauparapara:
Titiro mai ngā kohatu o Ngāti Hauā
Mai Te Aroha Maunga mai i te raki, tera Tamatera nga kaitiaki
Titiro ki te rawhiti, Ngāti Maru tera
Tona korero mai Te Aroha ki Katikati ki Ngā Kuri a Wharei ki tikirau
Te Hauāuru mai Te Aroha ki Taupiri, tena a Ngāti Paoa me Wairere
Titiro mai ki te tonga Te Aroha ki Wairere, tena a Ngāti Hauā e mihi mai nei
Titiro ki Wairere ki Maungatautari
Ka huri ahau ki te patetere ki Raukawa ki te Ihingarangi ki Ngāti Koroki nga kaitiaki tena o tena maunga
Engari, titiro ki Maungatautari ki te raki ki Taupiri e ngunguru e mihi mai nei
gāti Hauā i waenganui ko tona korero he piko, he taniwha te maunga o nga KiingiKo wai tou Atua"
Look to the mountain rocks from Te Aroha to the north.
I see the hapū of Tamaterā tangata whenua, tangata kaitiaki.
Look to the beginning of the sun to the east, Ngāti Maru, Ngāti Pukenga from Te Aroha to Katikati as
tangata whenua and kaitiaki, from the howling dogs of Te Arawa.
Look from the west, from Te Aroha to Taupiri, Ngāti Paoa, Ngāti Wairere.
Look to the south Te Aroha ki Wairere. Ngāti Hauā we greet you within.
Look to the western side from Wairere to Maungatautari amongst our neighbours Te Arawa,
Mataatua, Ngāti Raukawa Te Ihingarangi o Ngāti Koroki.
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1. He Kupu Whakataki / Introduction
Fonterra Co-operative Group Ltd (‘Fonterra’) owns and operates the Hautapu Dairy Manufacturing Site (‘the site’) located on Victoria Road, Hautapu.
Fonterra currently holds fifteen (15) resource consents with the Waikato Regional Council relating to the site, of which seven (7) discharge, take and use of water consents expire between 31 January and 1 July 2019. They are required to lodge new applications by July 2018 to replace the consents that are about to expire. The relevant consent applications have been lodged with Waikato Regional Council, but are currently on hold, as Fonterra progresses in consultation with Hauā Iwi Trust (NHIT) , key stakeholders, neighbours and the wider community prior to lodging the applications with Waikato Regional Council.
Fonterra’s proposed Water and Wastewater Strategy forms the basis of these new resource consent applications, which includes consideration of the best practicable option for the future management and discharge of wastewater from the site. The current management of site wastewater is land based treatment through irrigation onto Fonterra’s Bardowie, Bruntwood and Buxton Farms, collectively referred to as the ‘Fonterra Farms’.
It is important that all resource consent applications for the site are approached in a manner that respects, acknowledges and maintains the cultural integrity and history of the Ngāti Hauā iwi, hapū and marae. This includes the ability for NHIT to practice kaitiakitanga and contribute tikanga, kawa and mātauranga Māori in cultural frameworks for freshwater management and monitoring and decision-making processes moving forward. NHIT seeks a commitment towards a meaningful, enduring and long-term partnership with Fonterra.
1.1 Kaupapa / Purpose
This purpose of this Cultural Impact Assessment (CIA) is to ensure the principles, significant values and issues of NHIT are articulated, acknowledged and understood in response to the Fonterra resource consent applications. Furthermore, this CIA aims to:
• Provide a description of the history cultural values, interests and associations of NHIT; • Identify issues and opportunities for the incorporation of iwi values through an analysis of
objectives and policies outlined in the Waikato Tainui Environmental Plan - Tai Tumu Tai Pari Tai Ao and the Ngāti Hauā Ngāti Environmental Management Plan called Te Rautaki Tāmata Ao Turoa o Hauā.
• Understand the actual and potential adverse effects on the cultural and environmental values in relation to the resource consent applications, with a particular focus on the proposed water and wastewater strategy; and
• Outline recommendations to avoid, remedy and mitigate cultural and environmental concerns.
A review of the applicable resource management regulatory regime was also undertaken with a particular reference to the Vision and Strategy for the Waikato River and the Waikato-Tainui Environmental Plan - ‘Tai Tumu Tai Pari Tai Ao’and the Ngāti Hauā Environmental Management Plan called Te Rautaki Tāmata Ao Turoa o Hauā.
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1.2 Ngā Whakaritenga / Methods
The preparation of this CIA report involved a review of information and pre-consultation process through engagement with NHIT and Ngāti Korokii Kahukura. Specifically, the process included:
• Assessment and evaluation of technical reports which included:
Dispersion Assessment of the Riverline Discharge into the Waikato River (PDP May 2018)
Hautapu Site Wastewater Strategy – Best Practicable Option Assessment (Michell Daysh July 2018)
Irrigation and Riverine Discharge Surface Water Assessment (PDP, April 2018)
Hautapu Overseer Modelling (Dr Jeff Brown, February 2018)
Hautapu Site Activity Description (Mitchell Daysh, February 2018))
Ecological Assessment of Terrestrial Features (Kessels Ecology, June 2018)
Landscape and Visual Assessment (Mansergh Graham Landscape Architect Ltd April 2018)
Wastewater Treatment Plant Odour Impacts (Golder, April 2018)
Archaeological Assessment (Clough and Associates, April 2018)
WWTP Noise Prediction (Marshall Day, March 2018)
Soils Assessment (PDP, April 2018)
Nutrient Loading Assessment (PDP, April 2018)
Groundwater Assessment (PDP, April 2018)
• A series of site visits between January – June 2018 with Ngāti Hauā and Ngāti Koroki Kahukura representatives
• Technical presentation to Ngāti Hauā kaitiaki and Ngāti Koroki Kahukura on 7 June 2018
• Identifying issues and opportunities for the incorporation of iwi values through an analysis of objectives and policies outlined in the Ngāti Hauā Ngāti Environmental Management Plan and Waikato Tainui values, objectives and policies outlined in the Tai Tumu, Tai Pari, Tai Ao.
• Preparation of a written report (the CIA) on the proposal, and advice and recommendations on how Ngāti Hauā values, objectives and policies in relation to wastewater management and any impacts associated with the application can be avoided, remedied or mitigated, as well as opportunities to enhance values.
• A presentation to Te Iti o Hauā Marae on 4 October and Waimakariri Marae on 11 October 2018 about the resource consent applications and mitigation recommendations to be included in the CIA
• Cultural narrative wananga with Kaumatua Tom Wheki on 12 October 2018
• Finalisation of CIA and approval provided by NHIT on 30 October 2018.
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2. He Whakaaturanga / Proposal
2.1 Application Description
Fonterra Hautapu currently holds 15 resource consents with the Waikato Regional Council for the site, of which seven (7) discharge, take and use of water consents expire between 31 January and 1 July 2019.
Fonterra Hautapu are required to lodge new applications by July 2018 to replace the seven consents that are about to expire.
The following list highlights the consents sought by Fonterra.
Consent Number Type of Consent Activity authorised
Current Expiry Date
961142 Discharge Permit
Discharge dairy factory water and waste onto land and possible contaminants to air [Bardowie and Bruntwood Farms]
31 Jan 2019
961133 Discharge Permit
Discharge dairy manufacturing processing water to Waikato River
31 Jan 2019
111044 Take and Use of Water
Take up to 150 cubic meters per day of groundwater, at a rate of up to 4.5 litres per second, for irrigation line flushing and dairy shed cleaning purposes [Buxton farm]
1 June 2019
122025 Take of Water Take groundwater [for dairy shed purposes at Bruntwood Farm]
1 July 2019
122026 Use of Water Use groundwater for dairy shed washdown [Bruntwood Farm]
1 July 2019
122027 Take of Water Take groundwater for irrigation line flushing [Bruntwood Farm]
1 July 2019
122028 Use of Water Use of water for irrigation line flushing [Bruntwood Farm]
1 July 2019
Fonterra also holds consent for the discharge of contaminants into the air from the drying of milk powders, wastewater systems and boilers, with the consent being granted on 13 January 2010 and the term of consent being 23 November 2029. This application seeks to change conditions and sites of the consent in accordance with s127 Resource Management Act.
Associated with the lodgment of series of resource consent, Fonterra propose to develop a Waste Water Treatment Plant (WWTP) on an existing property owned by Fonterra (Buxton Farm). The WWTP forms the significant basis for environmental and cultural considerations in respect to this CIA.
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2.2 Hautapu Wastewater Strategy
While Fonterra recognises the environmental outcomes of irrigating wastewater to land, which allows the wastewater and its nutrient content to be a useful resource for plant growth, the capacity of the land to assimilate this wastewater is limited. Consequently, the ongoing operation of the site relies on the ongoing discharge of treated wastewater to the Waikato River and the careful management of wastewater to maximise the benefits of land treatment whilst avoiding any overloading problems.
The processes within the plant generate four main streams of wastewater:
• Low strength wastewater: Discharged to the Waikato River via a diffuser pipeline located in the river bed.
• Process wastewater: Irrigated onto paddocks across nine (9) nearby farms (three owned and one leased by Fonterra, five farms owner by local farmers)
• Dairy liquids: Used as stock food or applied to land via a tanker • Sewage: Discharged to land via a drip irrigation field.
Figure 1 Irrigation Farms & Riverline Discharge
To assist with its future management of storm water and wastewater at Hautapu, Fonterra is developing a Water and Wastewater Strategy, which will set the course for future improvements to management. However, Fonterra want to gain an understanding of the effect that wastewater management can have on cultural values. Fonterra have held initial engagements with Ngāti Hauā and Ngāti Korokii-Kahukura with the desire to understand their iwi values so that they can be
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considered in the development of a Water and Wastewater Strategy whilst developing a Cultural Values Assessment of existing consents to be included in the application for the renewal of seven expired consents.
3. Ngāti Hauā Iwi Trust
Established on 16 July 2013, the NHIT is the post settlement governance entity for Ngāti Hauā. The purpose of the trust is to receive, manage and administer the assets on behalf of, and for the benefit of, the present and future members of Ngāti Hauā, including:
• To uphold the historical role of the Tumuaki of the Kīngitanga.
• The promotion amongst Ngāti Hauā of the educational, spiritual, economic, social and cultural advancement or well-being of Ngāti Hauā.
• The maintenance and establishment of places of cultural or spiritual significance to Ngāti Hauā.
• The promotion amongst Ngāti Hauā of health and well-being generally, including of the aged or those suffering from mental or physical or disability.
• A transfer or resettlement of Trust Assets in accordance with the Ratification Booklet and in accordance with the ratified Ratification Process resolutions specifically supporting the transfer of resettlement of Settlement redress to Recognised Recipients or certain persons, entities or trusts.
• Any other purpose that is considered by the Trustees from time to time to be beneficial to Ngāti Hauā
The hapū of Ngāti Hauā are Ngāti Te Oro, Ngāti Werewere, Ngāti Waenganui, Ngāti Te Rangitaupi and Ngāti Rangi Tawhaki. The marae are as follows:
• Rukumoana Marae
• Kai a Te Mata
• Waimakariri Marae
• Raungaiti
• Te Iti o Hauā
Each Marae have Kaitiaki-aa-rohe, who are mandated to represent the best interests of Ngāti Hauā in all environmental matters within their respective kaitiaki boundary.
3.1 Ngāti Hauā Claims Settlement Act 2014
The Ngāti Hauā Claims Settlement Act 2014 (The Settlement) addresses the non‑raupatu elements of Ngāti Hauā’s historical Treaty claims. The Settlement recognises breaches of the Treaty of Waitangi and its principles in its dealings with Ngāti Hauā. These breaches include:
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• the operation and impact of the native land laws, which undermined the traditional tribal structures of Ngāti Hauā, made their lands more susceptible to partition, fragmentation and alienation, and allowed individuals to sell land against the wishes of other owners.
• the Crown’s purchase of over 1,400 acres of Ngāti Hauā land from individuals in the twentieth century, in disregard of the collective decision of the owners not to sell.
• the cumulative effect of the Crown’s actions and omissions, particularly in relation to raupatu, the operation and impact of native land laws, Crown and private purchasing, and public works takings, leaving Ngāti Hauā with insufficient land for their present and future needs.
The settlement included an apology and agreed historical account; cultural redress as well as financial and commercial redress.
3.2 Ngāti Hauā Area of Interest
The Ngāti Hauā Area of Interest spans from Te Aroha, southeast along the Kaimai Range to Te Weraiti; southwest to Maungatautari; northwest to Te Rapa, eastward to Mangateparu and then back to Te Aroha. Five marae are located within the heart of our rohe as shown on Figure 2 below.
The rohe (area) is largely defined by our significant landmarks, predominantly our maunga (mountains). These are also referred to as ‘ngā kohatu whakatu mai te rohe o Ngāti Hauā’ or ‘the rocks that establish the territory of Ngāti Hauā’. Ngāti Hauā kaumātua Eru Kaukau described the historical geography of Ngāti Hauā in this tauparapara which acknowledges our maunga and whanaunga iwi and hapū with whom we border:
Ngāti Hauā descend from Hoturoa, the captain of the Tainui waka. Hauā is the eponymous ancestor of Ngāti Hauā. His father Koroki married Tumataura (daughter of Wairere) and had two sons, Hape and Hauā, from whom Ngāti Koroki Kahukura and Ngāti Hauā respectively descend.
The hapū of Ngāti Hauā are Ngāti Te Oro, Ngāti Werewere, Ngāti Waenganui, Ngāti Te Rangitaupi and Ngāti Rangi Tawhaki. The marae are Rukumoana, Kai a Te Mata, Waimakariri, Raungaiti, and Te Iti o Hauā.
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Figure 2 Ngāti Hauā Area of Interest
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3.3 Historical Overview of Hautapu
Hautapu has numerous meanings. Here it may be taken as referring to a religious ceremony, hau being sacred food used in the removal of tapu from a person, or a newly-built house, etc. Hau also is the spiritual quality or essence which ensures the vitality of man. Tapu meaning sacred. (http://nzetc.victoria.ac.nz/tm/scholarly/tei-Gov10_07Rail-t1-body-d14.html)
Another version including a brief historic account of the area was provided by Ngāti Hauā kaumatua Tom Wheki, which describes the history and gathering of Ngāti Hauā people and further details the relationships of the natural elements of wind, rain and cultural landscapes.
‘The word Hau-tapu translates into sacred winds. The word describes the place and space where people of Ngāti Hauā and Ngāti Werakoko gathered in the area, to preform karakia (cultural rituals) to provide protection and peace for the whare ariki and senior whakapapa of Tainui waka during times of despair and grief.’ Ngāti Hauā elders performed karakia and heavy gail/gusts of winds were felt throughout the series of ceremonies, and signalled the affirmation of prayer and its purpose of protecting people of high rank within the iwi of Tainui’
Ngāti Hauā chiefs affirmed the special area and hence the naming of Hautapu, which affirms the spiritual connection of the area, metaphysically to land, water and natural elements of wind and rain, which are deemed sacred, past present and future.
4. Kaupapa Taiao – Relevant Iwi Management Plan Policies
Iwi Environmental Management Plans contain numerous policies of relevance to the use, quality and quantity of wai. These policies provide guidance on ways to both protect and enhance key cultural values, as well as recognise and provide for the relationship and associations iwi have with taiao (environment). The following sections outline key policies from the Ngāti Hauā environmental plans, including the policies within the Waikato Tainui Environmental Plan.
4.1 Te Rautaki Tāmata Ao Turoa o Hauā
The Te Rautaki Tāmata Ao Turoa o Hauā (the Plan) provides an expression of Ngāti Hauā values, frustrations, aspirations and position statements in relation to the taiao. Many of these are common for all people (e.g. clean air and water) and many are specific to Ngāti Hauā (e.g. protection of our waahi tapu).
The Plan enables the trust to exercise its responsibilities as kaitiaki. In particular, ensuring that we can:
• Restore the mauri of the taiao.
• Swim in, drink from and gather food from rivers and streams.
• Provide for the cultural, social and economic wellbeing of its people.
• Revitalise our traditional knowledge and practices.
• Build the capability of our future kaitiaki.
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This CIA has also been reviewed against the following policies (but not limited to) within the Plan:
Policy 9: Sustainable Land Use and Development
Policy 10: Aspirations for use and development of Ngāti Hauā lands
Policy 11: Te Wai Maori – Water
Policy 12: Wetlands
Policy 13: He Mahinga Kai – Fisheries
Policy 14 Te Ararangi – Air
Policy 15 Cultural Heritage
Policy 16: Customary Activities
Policy 17: Our Kaitiaki – Ngāti Hauā Tangata
The foundation for the Plan lies within the values, principles and beliefs of Ngāti Hauā in relation to the taiao, namely:
Whakapapa
Whakapapa encapsulates our world view and acknowledges our connection with the taiao and with each other. All things whether animate or inanimate are connected through whakapapa and have mauri (life force). It is the foundation for mātauranga Māori that binds whānau, hapū and iwi together.
Wairua and Mauri
All-natural resources are considered to have the qualities of wairua (spirituality) and mauri (life force or life supporting capacity) and are considered to be living and interconnected. Wairua and mauri are important indicators in assessing environmental health at both a physical and spiritual level and can be used to assess the condition of a resource or place based on mātauranga Maori (Maori based knowledge).
Kaitiakitanga
Kaitiakitanga acknowledges the importance of tangata whenua in managing resources sustainably for current and future generations. The practice is derived from an inherent relationship with the environment. Kaitiakitanga is a principle that is applied in many situations where whānau, hapū and iwi employ traditional safeguard mechanisms to sustain resources for current and future generations.
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Whenua
Our whenua is one of the few constants in the life cycle of all living things. It is the one physical matter that we are all connected to, as it is where we live.
We reference our maunga when we introduce ourselves and therefore, our connection to our land provides our sense of cultural identity, a sense of belonging and a link to the past, through whakapapa, to Papatuanuku.
Each are intrinsically connected to the health and wellbeing of Papatuanuku, all that she sustains as well as all that she affects (including people).
Wai
Water is particularly important to Ngāti Hauā as water is considered to be the life blood of Papatuanuku (earth mother), that falls upon her as the tears of Ranginui (sky father). The tears of the sky father are in reference to the sadness felt by the sky father when he was pushed away from Papatuanuku by their children in order to create light and life. This is how Maori traditionally felt the world around them came to be.
The plan is an intergenerational ‘living’ document that will be reviewed every five years to ensure the plan adequately and appropriately reflects the environmental issues of the time.
Mauri
The concept of mauri (life essence) of waterbodies are considered on a catchment by catchment basis. Mauri and values associated with this are defined as the energy from which all life generates, resonating within all things throughout the natural environment. This includes the relationship between mana whenua and the mauri of their water bodies, including the connection between the spiritual and physical worlds that mauri encapsulates.
4.2 Waikato Tainui Environmental Management Plan
The Waikato-Tainui Environmental Plan, Tai Tumu Tai Pari Tai Ao, is developed out of Whakatupuranga 2050 (W2050). The W2050 is a long-term development approach to building the capacity of Waikato-Tainui marae, hapū, and iwi and will be a legacy for those who come after.
The plan provides statements of iwi objectives, values and policies they are guided by, with respect to natural resources and the environment.
The plan encapsulates the succession of legislative settlement and related agreements and provides a map or pathway that will return the Waikato-Tainui rohe to the modern-day equivalent of the environmental state that it was in when Kiingi Tawhiao composed his maimai aroha.
To achieve this the plan seeks to:
• 1.3.1 provide the overarching position of Waikato-Tainui on the environment;
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• 1.3.2 consolidate and describe Waikato-Tainui values, principles, knowledge and perspectives on, relationship with, and objectives for natural resources and the environment;
• 1.3.3 underpin the development of a consistent and integrated approach to environmental management within the Waikato-Tainui rohe;
• 1.3.4 describe Waikato-Tainui environmental issues; • 1.3.5 provide tools to enhance Waikato-Tainui mana whakahaere and kaitiakitanga,
particularly when participating in resource and environmental management through:
(a) influencing the development of all environmental policies and plans that affect Waikato Tainui;
(b) establishing a framework for resource and environmental management to support tribal members, whether as whaanau, marae, hapū, or whatever grouping Waikato-Tainui, from time to time, choose to adopt;
(c) providing mechanisms to restore and protect the natural environment of Waikato-Tainui, whilst recognising the reasonable needs of local communities;
(d) actively contributing to the co-management of the Waikato river;
(e) influencing local and national decision makers;
(f) providing a guide for resource users or developers in the Waikato- tainui rohe;
(g) affecting how and where development may occur; and
(h) providing clear and consistent issues statements, policies, and methods to manage natural resources.
• 1.3.6 provide guidance to external agencies regarding Waikato-Tainui values, principles, knowledge and perspectives on, relationship with, and objectives for natural resources and the environment.
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5. Other Legislation and Policies
5.1 The Resource Management Act (RMA) 1991
The RMA further affirms both the guarantee set out in Article 2 of the Treaty, as well as the rights and responsibilities of tangata whenua. Simply, the Purpose of the RMA is "the sustainable management of natural and physical resources" (Part 2, Section 5) with the Principles of the RMA (Sections 6-8).
The following sections of the RMA are considered the most relevant for NHIT in relation to the Hautapu Fonterra project:
• Section 6 Matters of National Importance
"Recognise and provide for":
s. 6 (a) The preservation of the natural character of the coastal environment (including the coastal marine area) .... and their margins, and the protection of them from inappropriate subdivision, use and development
s. 6 (e) The relationship of Maori and their culture and traditions with their ancestral land, water, sites, waahi tapu, and other taonga
s. 6 (f) The protection of historic heritage from inappropriate subdivision, use and development
s. 6 (g) The protection of recognised customary activities.
Other Matters of National Importance of interest to tangata whenua include:
s. 6 (b) The protection of outstanding natural features and landscapes from inappropriate subdivision, use, and development and
(s. 6(d) The maintenance and enhancement of public access to and along the coastal marine area, lakes, and rivers
• Section 7 "Other Matters"
"Have particular regard to":
s. 7 (a) Kaitiakitanga (defined in s.2 RMA as "the exercise of guardianship; and in relation to a resource, includes the ethics of stewardship based on the nature of the resource itself")
Other Matters of interest to tangata whenua include:
s. 7 (b) The efficient use and development of natural and physical resources
s. 7 (c) The maintenance and enhancement of amenity values
s. 7 (f)The maintenance and enhancement of the quality of the environment
s. 7 (g) Any finite characteristics of natural and physical resources
s. 7 (i)The effects of climate change
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• Section 8: "Treaty of Waitangi"
"To take into account":
The principles of the Treaty of Waitangi.
(NB: These duties include: to act reasonably and in good faith as in a partnership relationship; and to consult and actively protect Maori interests)
5.2 Waikato Tainui Raupatu Claims (Waikato River) Settlement Act 2010
In the Waikato-Tainui Waikato River Deed of Settlement signed in 2009 and the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010, the Crown acknowledged that
(a) in occupying and subsequently confiscating Waikato land, it unjustly, and in breach of the Treaty of Waitangi, denied the hapū of Waikato-Tainui, including Ngāti Hauā, their rights and interests in, and mana whakahaere over, the Waikato River; and
(b) for Waikato-Tainui, including Ngāti Hauā, their relationship with, and respect for, the Waikato River gives rise to their responsibilities to protect the mana and mauri of the River and exercise their mana whakahaere in accordance with their long-established tikanga; and
(c) the deterioration of the health of the Waikato River, including Ngāti Hauā, while under the authority of the Crown, has been a source of distress for the people of Waikato-Tainui; and
(d) the Crown respects the deeply felt obligation of Waikato-Tainui, including Ngāti Hauā, to protect te mana o te awa.
The passing of the legislation instigated the Vision and Strategy for the Waikato River (Te Ture Whaimana) which provides Waikato-Tainui co-management of the Waikato River from the Karāpiro Dam to Te Pūaha o Waikato (Port Waikato). The Vision and Strategy also forms part of the operative Waikato Regional Policy Statement.
This is an instrument which section 104(1)(b)(v) of the RMA directs that a consent authority must have regard to when considering an application for resource consent. However, section 17 of the Settlement Act means that, in addition, a consent authority must have particular regard to the Vision and Strategy when considering an application that relates to the Waikato River or to an activity within the catchment that affects the Waikato River in addition to any requirements specified in the RMA (i.e. the section 104(1)(b)(v) consideration).
It is noted that under section 12(1) of the Settlement Act, the vision and strategy prevail over any inconsistent provision in—
(a) a national policy statement;
(b) a New Zealand coastal policy statement; and
(c) a national planning standard.
The Waikato River Authority (WRA) was established in 2010 as the custodian of the Vision and Strategy (V&S) for the Waikato River. The Vision and Strategy is the primary direction setting document for the Waikato River and all it embraces:
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Our vision is for a future where a healthy Waikato River sustains abundant life and prosperous communities who, in turn, are all responsible for restoring and protecting the health and wellbeing
of the Waikato River, and all it embraces, for future generations.
The discussion within the region now considers what “restore and protect” looks like in relation to activities and impacts on the Waikato River and its resources.
The application of the Vision and Strategy to applications for resource consent was considered for the first time by the Environment Court in Puke Coal Ltd v Waikato Regional Council. These excerpts provide some guidance in terms of expectations required by resource users. Under the heading “Protect and restore surface water is paramount”, the Court said:
“[86] We are unanimous in our view that the adoption of the Vision and Strategy Statement of the Settlement Act within the Regional and District Plans, has led to a stepwise change in the approach to consents affecting the catchment of the Waikato River.
[87] We consider that looking at the Waikato River Settlement Act and the Regional and District Plans as a whole, the only reasonable conclusion that can be reached is that there is an intention to improve the catchment of the river itself within a reasonable period of time (several decades) to a condition where it is safe for swimming and food gathering over its entire length.”
And: “[92] Implicit in the Supreme Court decision was the matter of workable practicality thus any protection or restoration must be proportionate to the impact of the application on the catchment. However, it intends to go further than avoiding effect. We have concluded protection and restoration includes preservation from future and restoration from past damage. Restoration can only involve recreation of a past state. Thus, some element of betterment is intended.”
Therefore, based on the above, NHIT consider that for the proposed activities, it is no longer sufficient for any applicant to demonstrate that adverse effects are avoided, remedied, or mitigated. Instead,
Fonterra must now demonstrate that the renewal of consents will result in some positive benefit contributing to the restoration of the Waikato River, associated tributaries proportionate to the proposed activities.
6. Ngāti Hauā Pou Kōrero/ Engagement Feedback
Following engagement and meetings with Ngāti Hauā kaitaiki through Te Iti a Hauā and Waimakariri Marae, the following have been reached by NHIT and are provided as guidance to Fonterra Hautapu and where applicable, to Waikato Regional Council.
• NHIT people have been largely excluded from the national financial benefits of Fonterra Co-operative over the years but have borne a disproportionate part of the concerns of the localised issues of the Hautapu operations. In particular:
The accumulative size profits of net annual profits over the years, since the site was established vs the returns and investment in Ngāti Hauā people and marae
Lack of employment on site (particularly skilled and management level positions); and
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Exclusion from governance decision-making with Fonterra Co operative.
• Overall, Hautapu Fonterra has had a negative effect on the retention of traditional knowledge, which has undermined kaitiakitanga, ahi ka and mana whenua. There has been no true investment in our people, marae and our taiao
• The proposed new and renewed resource consent applications, need to include and involve NHIT as a partner at the highest level. Mitigation outcomes need to be achieved.
• NHIT do not support any options to discharge storm water or wastewater directly or indirectly into Waikato River, Mangaone and Mangaonua Streams which negatively impacts on the mauri.
• NHIT consider that the current wastewater treatment system fails to meet NHIT environmental obligations, specifically in regard to soil capacity which continues to negatively compromise the mauri of the whenua.
• NHIT supports any waste management approach that significantly improves the mauri of wai and whenua.
• The obligations to fulfil their role as Kaitiaki to care for all wetlands, streams, rivers, moana me ō rātou awa, alongside Te Tai Hauā Uru.
• We need to secure the right of first refusal to tender for contracts and employment opportunities for tribal businesses within our area
• No consent should be approved for an extended 35-year term due to the rate of technological change and advancement and the need for iwi to learn more about our ecosystems as well as ways to be more efficient around wastewater treatment, including water allocation and use. Therefore, NHIT supports a maximum consent period of ten years, with 5 yearly reviews, with NHIT involvement being fundamental in those reviews.
• To restore the mauri of the Waikato River, and its tributaries all key stakeholders need to affirm the vision of eventually having all waterways free of all sources of non- point and point source discharge. This will take time to resolve, therefore NHIT acknowledges the use of technology for wastewater treatment associated with Ngāti Hauā cultural framework as best practice, and an improvement of the status quo.
• There is a need to give effect to the overarching purpose of the Waikato River Vision and Strategy to restore and protect the health and well-being of the Waikato River and its wider catchments for present and future generations.
• Biodiversity is sustained by a healthy ecosystem. If the biodiversity is healthy, then people are healthy as expressed on the saying ‘Ko tātou te taiao, ko te taiao ko tātou’ we are on with our ecosystem. This includes being kaitiaki of pekapeka, mokomoko and al native taonga species within our area.
• A future profiling mechanism should be given to some reduction in water flow in the Waikato River, Mangaone, Mangonua as a result of the climate change and how this reduction affects dilution rates of any discharge.
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• NHIT are focused on achieving the best outcomes for the taiao, whilst acknowledging the need to make balanced decisions towards developments, subject to sound long term management plans and best practice.
• NHIT support lodgement of resource consent applications to Waikato Regional Council by Fonterra Hautapu conditional on confirming and agreeing to all mitigation recommendation that align to the resource consent applications and those mitigation recommendations that sit within the new and effective partnership outcomes including the MOU.
6.1 Wastewater Treatment Proposal
Fonterra acknowledges that improvement of its wastewater treatment systems and their operations of these are needed. Currently they are finalising their treatment options and the improvements these will make to the discharge to the Waikato River, indirectly into Mangaone, Mangaonua. They have identified that improvements are required to the temperature of the discharge, the level of nutrients can be improved.
It is reported that overall the existing discharge is a very minor contributor to the nitrogen and phosphorus loadings within the Waikato River. The main contaminant of concern is considered to be nitrogen.
The greatest effort in contaminant load reductions should be aimed at reducing nitrogen loads, and to a lesser extent phosphorus, particularly during the summer months of October to March where there is the greatest potential for adverse effects on water quality
By using the Overseer model and monitoring of groundwater bores across the irrigated farms have recognised that in combination of nitrogen loading with dairy farming land use that nitrogen leaching at these farms is elevated.
The Best Practicable Option Assessment wastewater treatment options considered in the best practicable option (BPO) assessment all involve
• Conventional biological extended aeration treatment;
• Membrane bioreactor (MBR);
• Chemical phosphorus removal, which can be added to either of the above treatment
• systems for phosphorus ‘polishing’; and
• Use of wetlands for wastewater polishing
The options considered included:
• Option 1: Existing irrigation area; maximum 2,500 m3/day river discharge 20 • Option 1A: Option 1 with 90 Ha increased irrigation land • Option 1B: Option 1 with long-term wastewater storage • Option 1C: Option 1 with LSW reuse • Option 2: 100% river discharge in winter/spring • Option 2A: Option 2 with minor winter/spring irrigation
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• Option 2B: As Option 2A, with no summer river discharge • Option 2C: As Option 2B, with LSW reuse • Option 3: All wastewater discharged to Waikato River
The assessment process undertaken has concluded that Option 2A represents the best practicable option. Option 2A involves a combination of treated wastewater being discharged to the Waikato River and wastewater being irrigated onto land. Some irrigation during winter/spring will be undertaken where it is feasible, without causing significant adverse effects on soils to receive wastewater for the balance of the season and affecting pasture yield that are critical for the update of nutrients. Fonterra recognise that there are advantages to converting the Fonterra Farms from dairying to cut-and-carry cropping operation.
It is noted that although Option 2A is not reliant on retaining the third-party farms as part of the wastewater irrigation system, Fonterra has no intention of discontinuing irrigation of those farms, except for the Fencourt Farm. It is in Fonterra’s interests to retain access to the Satellite Farms for wastewater irrigation if possible, as it will make wastewater irrigation of the Fonterra Farms during the months of October to June more manageable and provides an ability to minimise the volume of treated wastewater discharged to the Waikato River.
6.2 Wastewater Treatment Proposal Related Issues
The feedback and response provided by Ngāti Hauā kaitiaki have indicated that there are a range of positive environmental impacts likely as a result of the introduction of the water and wastewater treatment system at the site, where the current issue of the decline of the mauri of ngā whenua and Waikato River, Mangaone, Mangonua are the most significant impact. Nevertheless, NHIT reaffirm the preferred option of no point source or non-point source discharge to the whenua or wai within the rohe.
NHIT have therefore qualified each option proposed in the BPO assessment be rated or eliminated by considering the cultural impacts. These can be considered as cultural filters in the initial assessment.
The wastewater option that meets the cultural expectations will be based on the scaled preferred options analysis. Cultural impacts are expressed in levels and have been scaled for the purposes of articulating a response to the BPO Assessment, as illustrated in the following table.
Table 1: Level of cultural impact
Level of Cultural Impact 1 The highest level cultural impact is the ongoing degradation of the mauri of the Waikato
River, Mangaone, Mangaonua streams. All living things have mauri (the life force) and water is considered essential to life. The option that best addresses the declining mauri of the wai and whenua will prevail.
2 The second level considers that Ngāti Hauā have been absent from Hautapu whenua since farmlands were taken some 100 years ago and the proposed option must support the return of NHIT to their lands. The option that best enables the return of NHIT to their lands and resources within the Mangaone that has had restricted access for many years, will be a preferred option.
3 The third level of impact is associated with the destruction of the land and the wider landscape. It must also be noted that NHIT occupied this area for hundreds of years prior
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to farming and therefore there are sites of cultural significance that exist on this landscape. The option that has the least impact on the cultural landscape and values associated with this place will be a preferred option.
4 The fourth level of impact is in relation to the balance associated with waste water/hydraulic loading during winter and adverse effects on the mauri of the whenua, balanced against irrigation to land during the drier summer months
Information provided to NHIT for the proposed Wastewater Treatment Plant demonstrates reductions in nutrient loads to the Waikato River and the Mangaone stream. NHIT endorses any improvements to reduction of nutrient loading to the receiving waterbodies.
Option 2A involves a combination of treated wastewater being discharged to the Waikato River and wastewater being irrigated onto land. This is the preferred option.
However, NHIT are mindful of best practice technology provides for improvements, therefore on-going monitoring and a long-term partnership will be required to measure performance of the treatment system and ensure ongoing compliance. A cultural framework is paramount for future cultural compliance.
6.3 Waikato River, Mangaone and Mangonua Streams
The surface water assessment report was prepared to provide information on the existing surface water receiving environments and on the effects of the existing dairy farming and wastewater irrigation activities that are subject of the replacement consent applications.
The removal of dairy farming activities from the farms and replacement with a cut and carry operation and dry stock will reduce the potential for nutrient migration to the surface waterways that pass through the wastewater irrigation farms, as compared to the existing situation. Fonterra’s future activities on the Mangaone Stream is said to be reduced nitrogen leaching, and with the inclusion of the proposed riparian planting, it is reported that will also reduce effects caused by overland flow and groundwater migration. Based on the findings of the water quality modelling described in the BPO Wastewater strategy report, there are a small number of discharges that may require targeted phosphorus reduction. With the wastewater installation and dairy effluent reduction improvements, the net reduction of nutrients to the Mangaone is expected to be 30 percent for nitrogen and 10 percent for phosphorus.
The surface water receiving environment of the Buxtom Farm is within the Mangaonua Stream catchment.
The dairy manufacturing processing water discharge authorised by consent number 961133 is directly to the Waikato River, via a 7km pipeline.
6.4 Waikato River, Mangaone and Mangaone Stream Related Issues
Waikato is an awa tapu (sacred river) and an awa tupuna (ancestral river). It is a living taonga (a precious treasure) to the people of Ngāti Hauā. Ngāti Hauā are inextricably connected to the river, tributaries and underground aquafers through the ancestral ties of whakapapa which originated from the beginning of time, from the creation of the world when Ranginui (Sky Father) and Papatuanuku (Mother Earth) separated. That is when Tangaroa (Guardian of the Sea) flooded into
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the realm of daylight and brought nourishment to the world. This depicts the Ngāti Hauā worldview and highlights the importance of their waterways, tributaries, and all that dwell within, to the people of Ngāti Hauā. This forms the foundation of kaitiakitanga, which states that this taonga must be cherished and respected, and is a matter of great significance and priority, for the Ngāti Hauā people as guardians of the Waikato River.
The Waikato River was named by the ancestors of Tainui waka, of whom Ngāti Hauā descend. There is a well-known iwi legend which recounts the river Waikato being given as a gift hailing from Ruapehu maunga, by Tongariro, to his sick relative, Taupiri.
The Waikato River, and its region, has been populated for at least the past 700 to 800 years. The river provides physical and spiritual sustenance, and traditional healing powers for the people of Ngāti Hauā living along its catchment. The Waikato River is synonymous with mana, and Ngāti Hauā regard the awa as a source of mana, and an indicator of their own mauri, identity and wellbeing.
According to Ngāti Hauā, the Waikato River provided nutrients that enabled lands to remain fertile, thereby allowing areas of cultivation to flourish. These fertile areas yielded water fowl to reproduce aquatic foods such as fish and tuna, with the Ngāti Hauā region being known as ‘Te rohe o te Tuna’ (The land that was rich in tuna) in those times, right up to this present time. The tupuna Te Oro, originator of the hapū Ngāti Te Oro, was a grandson to Hauā, and he resided at Horotiu, on the banks of the Waikato River.
The health of all waterways is paramount to NHIT. Freshwater is the source of all life, it is where food is grown and collected, mokopuna play and bathe and many waahi tapu / waahi tupuna sites can be found in or around water. Activities that involve the discharge of contaminants, in particular the discharge of sewage (both treated and untreated) is repugnant to NHIT and leads to the degradation of waterways and catchments.
Discharges associated with this Hautapu development may damage the mauri the Mangaone, with associated impacts on customary values and contemporary uses such as contaminating areas valued for mahinga kai.
Traditionally these catchments were large repo (swamps) that connected Ngāti Hauā to Waikato as important waka routes. These catchments were also important kai kete, rongoa gathering areas for surrounding marae, as well as recreational swimming holes for the local children. As mentioned, there are two Ngāti Hauā Marae within the catchment area, Te Iti o Haua at Tauwhare and Waimakariri outside Cambridge. The main stems of the Mangaone catchment springs from behind Cambridge, then flows into the Waikato River
Discharge to land that does not exceed the carrying capacity of that land is often seen as the best option for avoiding impacts of discharges on the mauri of the Mangone and local natural environs.
NHIT would be hoping for continuous improvement to receiving waterways, but we understand there could be difficulty with monitoring water quality improvements, due to overall receiving environment could continue to degrade due to other uses in the catchment despite Fonterra’s efforts.
6.5 Water Sources and Use
The site uses between 6,000 and 8,000 m3/day of freshwater during peak of the season.
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Fonterra source of water is supplied from the Waipa District Council’s Cambridge water supply (up too approximately 5,500 m3day) with a smaller contribution from the ground water bores near the site. (approximately 1,500 m3day). To align with Fonterra policy of minimising reliance on third party water supplies, the site is aligning to increase the proportion of water supplied from groundwater bores.
6.6 Water Sources and Use Related Issues
In recent times the method by which surface and groundwater is allocated in the Waikato region has come under increasing scrutiny and sometimes criticism from political, competing user, stakeholder and technical perspectives. These increasing pressures on water resources raise issues of resource scarcity, the equity and fairness of allocation strategies and the efficient use of water. Water demand in the Waikato region is close to exceeding the volume of water that is available for allocation in some catchments.
Cumulative effects of development in Cambridge area triggers future proofing strategies and mechanisms to be developed and considered within the context of Fonterra Hautapu consents.
All water and wastewater strategies, including water allocation and use, within the NHIT area of responsibility need to give effect to Te Ture o Whaimana o Waikato and realise and give effect to the obligations and principles of the NHIT Rautaki Taiao Plan. NHIT are adamant availability and sustainability of water catchments need to be balanced, to meet the existing and foreseeable future domestic or municipal water supply requirements of individuals and communities.
There is a need to give effect to the overarching purpose of the Waikato River Vision and Strategy to restore and protect the health and well-being of the Waikato River and its wider catchments for present and future generations.
A greater consideration should be given to some reduction in flow in the relevant water take sources, including groundwater, as a result of the climate change and how this reduction affects sustainable water supply long-term.
The availability of water to meet other future social, economic and cultural needs of individuals and communities needs consideration. NHIT want to ensure there is cost-effective access to clean, safe drinking water for marae and papakāinga within the rohe.
Water recycling is a major opportunity that should be pursued and primary stormwater retention and treatment methods should be universally applied.
NHIT is concerned about the increased demand for water for community supplies, industry and stock water supplies from both within the sub-region and wider region. Increased demand is putting huge pressure on our water resource, namely the Waikato River, ground water aquifers.
There is an urgent need to manage the use and allocation of water more efficiently, with a focus in achieving cultural, social, environmental and economic needs of the community.
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6.7 Stormwater Management
A major stormwater upgrade of the stormwater infrastructure on the Hautapu site will be diverted to the wastewater treatment.
Aligning stormwater treatment and disposal with best practice methods will have an overall benefit to water quality into the receiving environment
The cumulative effects of discharge to water is another issue faced by NHIT and while there is not a requirement of implementation immediately there is an expectation that those affecting the water will be preparing to implement actions of compliance. The short-term consent allows temporary solution before the proposed storm water upgrade. The new storm water system was supposed to be completed 1 July 2018. NHIT seeks an update on the situation. NHIT supports the onsite stormwater upgrade of infrastructure on the Hautapu site.
6.8 Cultural Heritage
The Archaeological Report reports that no archaeological sites have been recorded in the Project Area, with the nearest sites being located c. 500m to the south of the proposed location. The three closest sites (S15/541, S15/542 and S15/597) are ‘borrow pits’ associated with Maori horticulture. Eleven borrow pits have been identified on these sites through visual inspection of aerial photographs.
A pa site (S14/73) is located c.1500m to the northwest of the property. This site has been identified through visual inspection and is situated on top of an isolated low hill. It contains a 40m x 20m enclosure with a transverse ditch at the northern end and a scarp along the western slopes.
There is also an unconfirmed location of an eel weir reported to have been half a mile in length to the southwest of the Project Area.
6.9 Cultural Heritage Related Issues
Cultural concerns may encompass a wider range of values than those associated with archaeological sites.
NHIT considers all land within the rohe to be ancestral land. Even if NHIT are not the ‘owners’ of the land they still have responsibilities and obligations as kaitiaki, therefore inappropriate activities that have adverse impacts need to be addressed.
NHIT considers the whole project area a waahi taonga area and is concerned about the potential destruction of waahi taonga, traditional and cultural landscapes and the impacts on any natural and physical resources. Cultural heritage is important because it provides physical and emotional links to our past. This makes protecting our heritage, cultural and traditions vital to our continued well-being.
The relationship with the whenua is of utmost importance especially in terms of maintaining customs and traditions. As kaitiaki NHIT have responsibilities to look after and future proof whenua, in the context of sustainable development. therefore, inappropriate activities that have adverse impacts on Papatūānuku are not acceptable.
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Key issues associated with heritage are:
• Mana whakahaere, mana whenua and NHIT ability to fully undertake our kaitiaki role and responsibilities within our cultural landscape is undermined;
• Mana and mauri of the cultural landscape is degraded, damaged, modified and potentially destroyed;
• Lack of access to cultural landscapes;
• Damage, modification or destruction of our cultural heritage, as a result of land use and development of WWTP;
• Inadequate recognition of the significance of our cultural heritage and identity to Ngāti Hauā;
• If a cultural heritage site, taonga tuku iho (artefact) or koiwi (human remains) are accidentally uncovered, the correct procedures don’t always take place;
• Disconnection of whānau from traditional sites, places and landscapes, particularly where sites are located on private land as expressed here.
NHIT recognises that relationships are key to achieving positive cultural heritage outcomes. To realise cultural heritage values and aspirations it is important that partnership outcomes are established and maintained with an approach that is meaningful, sustainable short and long term.
6.10 Terrestrial Ecological
The proposed WWTP can be constructed in either the northern or southern blocks of the site envelope.
The ecological assessment of the terrestrial features of a proposed site for a wastewater treatment plant was conducted via a combination of desktop review and field surveys. Field surveys for birds, bats, lizards, and vegetation were conducted at the site in February 2018.
Nationally Critical long-tailed bats were detected as active users of the treeland vegetation in the southern half of the site envelope. As reported, bats were detected on 15 of the 18 survey nights and activity was highest around KB34 which detected an average of 38.2 bat calls per night. Despite being outside of the typical bat season, a large amount of bat activity was detected during the second ABM survey. A population of Threatened – Nationally Critical long-tailed bats have been detected within the treeland vegetation with the site envelope. Patterns of bat activity indicate that bats are likely roosting within the area.
The blue gum canopy is approximately 15–25 m high with an understory of Tasmanian blackwoods ranging from 5–10 m in height. The presence of the long-tailed bat makes the blue gum stand ecologically significant under the Waikato Regional Council Regional Policy.
As reported, the Buxton Farm is in an area dominated by exotic pasture and very little potential bat roosting habitat exists between the Maungakawa Scenic Reserve and Mangaone gully. Besides specimen trees and shelterbelts, the treeland vegetation on the Buxton Farm is one of only two stands of trees between the Maungakawa Scenic Reserve and Mangaone gully. This stand of trees is,
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vital habitat for long-tailed bats within this landscape and the loss of this habitat would be a more than minor loss of ecological value.
6.11 Terrestrial Ecological Related Issues
The natural environment is a taonga. It is the source of nourishment, kai, spiritual and physical welfare. Inability to exercise our rightful kaitiakitanga affects our welfare and despoils our environment.
The removal of the nationally critical fauna habitat, namely the bat (Pekapeka) roost trees habitat is a more than minor adverse ecological impact, it is cultural inappropriate for this taonga species.
Given the identified importance of this isolated roost habitat it would be beneficial to the long-tailed bat populations to have this stand of trees permanently protected from development and disturbance.
NHIT aim to maintain the biodiversity of the local area, such that there is no reduction in the ecological attributes and habitat. The Southern options are unacceptable when northern options within site envelope avoids areas of vegetation and significant habitats of indigenous fauna, therefore NHIT are vehemently opposed to destruction of bat roost trees and recommend full protection of the trees via a Conservation covenant
6.12 Visual
The proposed WWTP at Buxton Farm will treat processing water and other associated wastewater stream from the Hautapu dairy manufacturing site. The final design of the WWTP is yet to be determined. The Northern site and Southern site are the locations for consideration.
Visual effects already exist in the form of the existing dairy plant. As a result, the WWTP proposal as a whole, is not foreign to the local setting in terms of its character and amenity effects and landscape character and the structure has been designed so as to avoid negative visual impacts.
The landscape character surrounding the site is influenced by pastoral land use, cropping, rural dwellings such as sheds, silage pits and milking sheds and associated effluent ponds.
6.13 Visual Related Issues
The proposed WWTP will result in a non-appreciable change to the farming landscape, notwithstanding the cultural landscape that it will sit. From an NHIT point of view the WWTP will result in further visual intrusion to the cultural landscape of the area. The MBR WWTP option which includes aerobic and anoxic tanks will increase the intrusive and offensive visual mass within the cultural landscape of the area. These are cultural adverse effects which cannot be avoided and have been shown in the application to be inadequately or inappropriately remedied or mitigated.
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6.14 Odour
The Wastewater Treatment Plant Odour Impact Assessment provide an assessment of the potential odour exposure effects related to FIDOL factors, namely frequency, intensity, duration, offensiveness and location of odour events. The assessment reflects the proposed WWTP options.
6.15 Odour Related Issues
For Ngāti Hauā, the air is the domain of Ranginui and Tawhirimatea. It is a taonga and valued for its life-supporting capability. Our cultural knowledge and practices have been shaped by our connection to Rangi and Tawhiri. Beneficiaries of NHIT who live near other manufacturing sites with Cambridge, have realized the offensive nature of odour, specific to examples such as Open Country Dairy. NHIT is disappointed and fed up with continued emissions of offensive odour within the realm of Ranginui and Tawhirimatea. NHIT oppose any further offensive odour emissions into the realm of Ranginui and Tawhirimatea and are concerned that no guarantees can be made in regard to no future offensive odour emissions can be achieved within the proposed options.
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7. Hei Whakawhanake / Mitigation Recommendations
A key theme, prevalent throughout this CIA is that the development of the Hautapu site cannot be assessed separately from the future intended use of the land, or from the cumulative effects of such activities on the landscape and waterways within the rohe of NHIT.
Both NHIT and Ngāti Korokii Kahukura have provided a CIA in response to the project. Whilst consultation has been conducted with both groups, separate CIA’s have been presented. NHIT convey the following recommendations, some of which duplicate recommendations provided by Ngāti Korokii Kahukura.
The focus for NHIT is to create a pathway for restoring the mauri of the area via five key pou (posts) mitigation objectives in relation to the Hautapu area, namely:
I. Rangatiratanga: the active involvement of tangata whenua in the planning, management and development of Fonterra Hautapu;
II. Waahi Tāonga: the protection and enhancement of ‘whakapapa’ cultural connectivity and indigenous place-making, and sites of significance;
III. Ngā Wai Ora: the protection and enhancement of freshwater, waterways, springs and wetlands;
IV. Rerenga Rauropi; resource species, biodiversity and
V. Kotahitanga: working to improve partnership outcomes with tangata whenua
7.1 Rangatiratanga – Relationships and Involvement of NHIT
NHIT recognises that relationships are key to achieving positive environmental outcomes. Previously, the relationships with key stakeholders have been ad hoc and issues-based with little effort being placed into developing or growing relationships by all parties. NHIT welcomes opportunities to participate in reviews, policy and strategy development, monitoring activities, historical research and other environmental activities associated with Hautapu. In order to meaningfully participate in these processes and to realise cultural environmental values and aspirations it is important that relationships are established and maintained with an approach that enduring and authentic.
Recommendation 1: Create a new side agreement as part of the commitment with Fonterra, towards partnership going forward. This is to include a (statutory) mechanism whereby NHIT remain involved in liaison and monitoring of the wastewater scheme throughout the duration of the resource consents. This includes pre-construction to post construction and ongoing reviews of compliance/WWTP performance.
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7.2 Waahi Tāonga: Protection and Enhancement of Whakapapa
Our cultural heritage is our physical and spiritual connection to the past, to our special places and to each other.
Recommendation 2: That an accidental discovery protocol (ADP) be implemented, with appropriate identification of NHIT representatives, as part of any consent granted, or work undertaken;
Recommendation 3: That any contractors involved in earthworks be given appropriate guidance on NHIT tikanga and protocols including an understanding of the ADP which may be delivered by a NHIT representative or designate, and that agreement is noted.
Recommendation 4: That cultural monitors be commissioned at the project inception, construction phase of the project.
Recommendation 5: To reaffirm ‘whakapapa’ the traditional cultural story/narrative to support the cultural indigenous place-making on the Hautapu site. The focus on opportunities to recognise and provide for the enhancement and tangible reflection of mana whenua cultural values as a key element of land management and developments, including but not limited to:
• Landscaping design that reflects cultural perspectives, ideas and materials, contemporary Māori culture in building design, artwork;
• Inclusion of interpretation materials, communicating the history and significance of places, resources and
• Use of NHIT inspired and designed artwork and structures (pou) • Planting trees around the site and introducing shaded areas may improve the image of
the area of the WWTP • Undertake a cultural mapping project with Ngāti Hauā marae and whanau.
7.3 Ngā Wai Ora: Protection and Enhancement of Freshwater
The relationship with waterways lies at the heart of our physical, spiritual and cultural wellbeing. Waimakariri Marae is located strategically within the receiving catchment of water bodies of value. Water is required to sustain the functions of the marae, hapū, community and the people.
Recommendation 6: To partner with NHIT to achieve the aspirations of the Ngā Puna o Mangaonua me Mangaone ki Waikato - Ecological Catchments Plan. This includes establishing a cultural health attribute framework for Fonterra Hautapu plant, that sets performance benchmarks and measurement of success in terms of water quality improvements. This includes implementation of a long-term freshwater biodiversity enhancement strategy for native fauna.
Recommendation 7: That a Kaitiaki Restoration and Monitoring Plan (KRMP) be developed and implemented across the site. This is to include water quality targets for both the discharge and receiving environment are set to improve over time e.g. years 1-5, 6-10, 11-15, 16-20. These can be supported by a detailed monitoring programme, including cultural monitoring – as well as processes for dealing with results that breach the targets. The KRMP includes recognition of Ngāti Hauā values, interests and matauranga in relation to freshwater planning and management within the rohe.
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Recommendation 8: Explore where future water needs can be sourced and identify what strategies will be required to enable the most cost efficient and effective utilisation of future resources and whether the current approach to water allocation is appropriate.
7.4 Rerenga Rauropi; Resource Species and Biodiversity
Appropriate recognition is given to wider biodiversity gains for native birds, bats, lizards by providing specific habitats for these taonga species.
Recommendation 9: The KRMP includes restoration of indigenous riparian and wetland habitats byway of developing a riparian planting plan for both the Hautapu site and WWTP, including:
• Advocate for opportunities to enhance the amount and diversity of rongoā plants and cultural materials within riparian or wetlands areas;
• A lizard management protocol shall be prepared to minimise injury or mortality of indigenous lizards present within the Project footprint;
• Eco-sourcing of plants from within the Waikato basin and ensuring species that reflect history of the area;
• Revegetation and re-establishment of riparian margins within the Mangaone catchment; • Any taonga species found deceased within the section shall be gifted to iwi; • Provision to enable eel, galaxiids and native fish migration and movement within the
Mangaone, Mangaonua catchment.
7.5 Kotahitanga. Partnership Outcomes
Recommendation 10: Through the Memorandum of Understanding between Fonterra and NHIT, a monetary fund called “Holistic Well-being and Enhancement Fund” be established to assist NHIT develop a cultural and social enhancement and monitoring programme for Hautapu Operations.
Recommendation 11: Agree to pursue capacity building outcomes for rangatahi through the establishment of an educational scholarship that promotes ecological and archaeological training for NHIT members.
Recommendation 12: Incorporate NHIT in business, social and education enterprise and commercial ventures, including but not limited to:
• Plant supply, landscape design, riparian planting and plant maintenance • Capacity building of kaitiaki to undertake cultural monitoring, archaeological surveying,
ecological monitoring • Small scale food gardens and/or greenhouses • Apiculture (beekeeping) for plant pollination and production of honey, wax and/or oil
production, either small scale or for commercial use. • Growing rongoa plants (for local or commercial use) • Developing an onsite plant nursery for Waimakariri and Te Iti a Hauā marae to service local
restoration projects and/or for commercial purposes. • Opportunities for mahinga kai production including freshwater or land-based aquaculture.
33
Recommendation 13 At the completion of all activities of Fonterra Hautapu operations, provision to provide Right of First Refusal on purchased properties or assets. The establishment of Licence to Occupy agreements with Fonterra on areas of land retained by Fonterra to enable NHIT utilisation of these areas.
These recommendations are made, without prejudice. Specifically, NHIT wishes to advise that the CIA may be revised and may be altered if, and when, further information is obtained in relation to the sale of land relevant to the Bardowie Industrial Precinct. This includes changes to the recommendations and does not exclude the possibility of final recommendations that are contrary to those provided here.
8. Conclusion
This CIA outlines the consultation schedule undertaken to date, an overview of key cultural values, as well as issues and mitigation recommendations associated with the Fonterra Hautapu Resource Consent Applications, including the WWTP development.
The feedback and response provided by Ngāti Hauā kaitiaki through marae hui have indicated that there are a range of environmental and cultural impacts as a result of the proposed WWTP. The current issue of the decline of the mauri of whenua and Waikato River, Mangaone, Mangonua lies at the heart of the impact and there is acknowledgement that this must be dealt with.
Each wastewater treatment option can be broadly scaled by considering the cultural considerations as filters or criteria in the initial cultural assessment.
Various mitigation recommendations provide for the active and effective implementation of kaitiakitanga principles pertaining to the resource consent applications.
Based on the NHIT expect significant commitment by Fonterra and its shareholders to mitigate potential impacts on the cultural landscape and localised environment in and around the Fonterra Hautapu site. This can be achieved through a multiple layered partnership approach towards long term benefits and outcomes.
NHIT would like to work with Fonterra to incorporate mitigation recommendations into the relevant resource consent applications and so as to satisfy the provisions of the Te Rautaki Tāmata Ao Turoa o Hauā. This includes working with Fonterra to commit to a long-term enhancement fund, to give effect to true partnership outcomes and invest into the people and the environment within the area of Mana Whakahaere o Ngāti Hauā Iwi.
34
9. References
Douglas, E.M.K. 1984. Waiora, Waikino, Waimate, Waitai: Maori Perceptions of Water and the Environment. Occasional Paper No. 27. Centre for Maori Studies and Research, University of Waikato, Hamilton.
Lewis, M; James, J; Wihongi, P; and Coste, C (2013). Water Sensitive Design Principles. Auckland Water Sensitive Design Guideline GD_04, Volume 1. Prepared by Boffa Miskell for Auckland Council. July 2013.
Waikato-Tainui. February 2016. Waikato Tainui Mitigation Plan Hamilton Section of the Waikato Expressway.
1
Cultural Values Assessment
Ngaati Korokii-Kahukura
Prepared for Fonterra Limited, Hautapu
November 2018
Prepared by Julian Williams and Terina Rakena
2
Executive Summary
Ngaati Korokii-Kahukura and Ngaati Hauaa are mana whenua of the wider Cambridge area. Fonterra
operates a Dairy Factory in Hautapu and is seeking to renew resource consents to take and use water,
discharge wastewater and contaminants to land via irrigation. Fonterra Hautapu is also proposing to
develop a Waste Water Treatment Plant (WWTP) on one of its three farming properties. The WWTP
will improve contaminant discharges, in particular nitrogen and phosphorus, which ultimately lead to
the Mangaone stream and the Waikato River after irrigation through land. Fonterra Hautapu is
currently implementing a water management plan to improve water efficiencies including minimising
use of water and therefore improving contaminant loads. The Cultural Values Assessment
demonstrates the historic and cultural values of Ngaati Korokii-Kahukura, in relation to this space and
the activities of Fonterra Hautapu.
Ngaati Korokii-Kahukura hold intrinsic connections with the Hautapu area. The names Hautapu and
Karaapiro stem from the pakanga (battle) of Taumatawiiwii (circa 1830) which was the original name
of the current day Lake Karaapiro area. After the battle Te Waharoa, worried about a counter attack
from the Ngaati Marutuahu, cremated the bodies of his dead warriors “lest they fall into the enemy’s
hands” — this caused a very strong smell. ‘Karaa’ means rocks, and ‘piro’ refers to the strong smell.
This odour drifted on the winds (hau) after the sacred (tapu) ceremony, to the area now known as
Hautapu. Other areas of significance include the Waikato River, Mangaone stream, Lake Te Koo Utu,
multiple gardening sites and kaainga as well as known and unknown paa sites. Subsequently, the
confiscation of Ngaati Korokii-Kahukura lands due to the British invasion, were distributed to the
families of the British Militia. These lands were drained for dairy purposes to supply the Hautapu Dairy
Factory. The Fonterra Hautapu site is a physical representation of the invasion.
The recent legislation of Te Ture Whaimana advocates strongly for the restoration and protection of
the Waikato River and all it embraces; this is of paramount importance to Ngaati Korokii-Kahukura. As
river iwi their lives have always revolved around their tupuna maunga Maungatautari and the awa.
Within this context and the current applications, the expectation is that Fonterra Hautapu will achieve
the overarching objective of Te Ture Whaimana.
Ngaati Korokii-Kahukura have been engaged with Fonterra Hautapu over the past 18 months to
consider the renewal of consents and the proposed WWTP. Ngaati Korokii-Kahukura presents this
Cultural Values Assessment (CVA) to guide a long-term, meaningful and sustainable relationship, that
is reinforced by culturally safe engagement processes, between the partners involved in this project.
The CVA also outlines our objectives, as Kaitiaki (guardians) to restore and protect the environment
and be included in the Fonterra application to the Waikato Regional Council. Ngaati Korokii-Kahukura
appreciates this inclusive and early approach so will continue to work with Fonterra to achieve the
objectives of this CVA.
The cultural information in this report is the intellectual property of Ngaati Korokii-Kahukura.
Information contained in the report is to be used only for the purposes of the Project, and for
consent applications associated with the Project. Use of the report by any other party, in any
other circumstances requires written approval by Ngaati Korokii-Kahukura.
3
Contents
Executive Summary ................................................................................................................................. 2
1.0 Overview ..................................................................................................................................... 6
2.0 He Kupu Whakataki/Introduction ............................................................................................... 8
2.1 Kaupapa/Purpose .................................................................................................................... 8
2.2 Ngaa whaainga/Objectives ..................................................................................................... 8
2.3 Nga Whakaritenga/Methodology ........................................................................................... 9
3.0 He Whakaaturanga/Project Background .................................................................................. 10
3.1 Fonterra Hautapu – Water take & discharge to the Waikato River ..................................... 10
3.2 Consenting and Authorisations ............................................................................................. 11
3.3 Proposed Waste Water Treatment Plant.............................................................................. 12
3.4 Notable activities of the Project to Ngaati Korokii-Kahukura ............................................... 13
4.0 Mana Motuhake, Mana Whenua, Mana Taangata/Cultural Background ................................ 14
4.1 Ngaati Korokii-Kahukura ....................................................................................................... 14
4.2 Hautapu ................................................................................................................................. 15
a. ‘Hautapu’ the name and its meaning.................................................................................... 15
b. The Dairy Factory .................................................................................................................. 15
c. The impact of the British invasion and confiscation ............................................................. 16
4.3 Te Ao Maaori ......................................................................................................................... 17
a. Mauri ..................................................................................................................................... 17
b. Tikanga .................................................................................................................................. 17
c. Kaitiakitanga .......................................................................................................................... 17
5 Waahanga ture/Legislative framework ........................................................................................ 18
5.1 Ngaati Korokii-Kahukura Claims Settlement Act 2014 .......................................................... 18
5.2 Waikato-Tainui Raupatu Claims Settlement Act 1995 and Waikato-Tainui Raupatu Claims
(Waikato River) Settlement Act 2010. .............................................................................................. 18
5.3 Te Ture Whaimana o te Awa o Waikato (Vision and Strategy for the Waikato River) ......... 19
5.4 Resource Management Act 1991 .......................................................................................... 20
5.5 Local Government Act 2002 .................................................................................................. 21
5.6 Historic Places Act 1993 ........................................................................................................ 21
5.7 Tai Tumu, Tai Pari, Tai Ao Environment Management Plan ................................................. 21
6 Whai Tikanga aa Iwi – Of Value to Iwi ........................................................................................... 22
6.1 Consultation/Engagement .................................................................................................... 22
a. Ko te Koorero Tahi me ngaa Hapuu ...................................................................................... 22
4
b. Kaiaarahi and Kaitiaki ............................................................................................................ 22
c. Description of Roles .............................................................................................................. 23
6.2 Cultural Induction, Monitoring & Ceremonies/Arataki Ahurei, Aro Turuki me ngaa hui
Whakaritenga .................................................................................................................................... 24
a. Cultural Induction ................................................................................................................. 24
b. Cultural Monitoring ............................................................................................................... 24
c. Karakia/Waerea .................................................................................................................... 24
6.3 Sites of Significance and Sacred Sites/Ko ngaa Waahi Tuupuna me ngaa Waahi Tapu ....... 25
a. Kaiaarahi and Kaitiaki Archaeological Training ..................................................................... 28
6.4 Water, Underground Springs and Aquifers/Ko te Wai Maaori me ngaa Puna Maaori ........ 28
a. Water .................................................................................................................................... 28
b. Underground Springs and Aquifers ....................................................................................... 29
6.5 Flora/Ko ngaa Otaota me ngaa Raakau o Te Wao Nui a Taane ............................................ 30
a. Native Tree Felling/Prominent Trees .................................................................................... 30
b. Eco-sourcing of Seed ............................................................................................................. 31
6.6 Fauna/Ko ngaa uri a Taanemahuta me Tangaroa ................................................................. 32
a. Restoration and Protection of Taonga species ..................................................................... 32
6.7 Earthworks and Surplus Material .......................................................................................... 33
a. Earthworks ............................................................................................................................ 33
b. Archaeological and Surplus Material .................................................................................... 34
6.8 Landscaping Design/Te Whakakaakahu i a Papatuuaanuku ................................................. 34
a. Seed Sourcing ........................................................................................................................ 34
b. Landscape Management Plan ............................................................................................... 34
c. Landscape Design .................................................................................................................. 35
6.9 Cultural Symbols/Ngaa Tohu aa Iwi ...................................................................................... 35
a. Cultural Recognition.............................................................................................................. 35
6.10 Education and Training/Ko te Maatauranga me te Whakapakari Puukenga ....................... 36
6.11 Commencement and Decommissioning of activities/I mua me muri I te otinga o teenei
mahi 36
7 Summary ....................................................................................................................................... 37
8 Appendices .................................................................................................................................... 38
Objectives for the Vision and Strategy for the Waikato River .......................................................... 39
Kaiaarahi - Role Description .............................................................................................................. 40
Kaitiaki ............................................................................................................................................... 43
5
Discover of Archaeological Material ................................................................................................. 44
Discovery of Kooiwi ........................................................................................................................... 44
9 References .................................................................................................................................... 45
DISCLAIMER
The information in this report is accurate to the best of the knowledge and understanding of Te Huia
Natural Resources Ltd. preparing this report on behalf of Fonterra Limited. While the Consultant has
exercised all reasonable skill and care in the preparation of information in this report, the Consultant
does not accept any liability, whether direct, indirect or consequential, arising out of the provision of
information in this report.
6
1.0 Overview
Many of objectives and values identified by Ngaati Korokii-Kahukura in the CVA, for both the impacts
of the proposed Wastewater Treatment Plant, and renewal of seven resource consents for the
continued operation of Fonterra Hautapu, are similar. Although the activities are different, they
fundamentally have an impact on water, soil, air, land and the well being of Ngaati Korokii-Kahukura.
The following is an overview of outcomes sought by Ngaati Korokii-Kahukura, to restore and protect
the health and wellbeing of our natural resources and give effect to our responsibilities as kaitiaki for
the area.
Topic Objective Proposal
Koorero tahi Improve engagement of the iwi with the activities of Fonterra Hautapu
Resource a Kaiaarahi position and various Kaitiaki to monitor and implement proposals, and support onsite staff.
Arataki Ahurei Ensure the safety of staff working within the site to understand the significance and history of the area
Karakia or Waerea where appropriate. Cultural awareness workshops. Site tours for Iwi.
Aro Turuki Monitoring the state of activities to ensure the impacts are minimal
Develop and resource a Cultural Monitoring Plan to protect and safely manage identified flora and fauna.
Waahi Tuupuna me Waahi Tapu
Protection of waahi tapu and safe discovery of taonga
Establish site management protocols - Avoiding waahi tapu - Training of personnel - Monitoring (Kaitiaki)
Taonga discovery and management protocols Resourcing cultural expression
- Pou - Koorero tukutuku - Koowhatu
Training for Kaiaarahi and Kaitiaki
Wai maaori Restore and protect the health and wellbeing of water
Demonstrate reduction in nutrient loads. Treatment of stormwater onsite to Papatuuaanuku. Restoration works to include mana whenua and locally sourced resources. Rights and interests to freshwater. Protection of puna.
Te Wao Nui o Taane Protection of mauri and appropriate use of resources
Identification of trees for protection or use by mana whenua. Application of cultural protocols. Ecosourcing of required plants for onsite activities.
Ngaa Uri o Taane raua ko Tangaroa
Protection of the mauri for our natural resources
Identification of Taonga species. Recovery, transfer and placement of species. Resourcing of a restoration and protection protocol (Kaiaarahi & Kaitiaki).
7
Maintaining natural corridors for species. Provision for tuna/native species migration. Removal of pest species.
Earthworks & Surplus Materials
Protecting the mauri of Papatuuaanuku
Soils to remain onsite Archaeological material returned to discovery site Management of contaminated soils
Whakakaakahu I a Papatuuaanuku
The whakapapa of the whenua, flora and fauna is protected
Joint development of landscape management plan (Kaiaarahi & Kaitiaki) Recognition and expression of historic landscape
Ngaa tohu aa Iwi To appropriately express the significance of the area
Similar to the above
Ko te Maatauranga me te whakapakari puukenga
Improve capability and capacity of mana whenua and site staff
Work experience and training Employment opportunities Education scholarships Internships and apprenticeships
I mua me muri I te otinga o teenei mahi
Sustainable use of excess materials
Right of first refusal to acquire excess properties and materials
8
2.0 He Kupu Whakataki/Introduction
The Fonterra Hautapu milk processing plant (Fonterra Hautapu) draws its water supply from on-site
boreholes and from the Waipaa District Council water supply, which is sourced from the Waikato
River. Fonterra Hautapu currently holds 15 resource consents with the Waikato Regional Council, of
which seven (7) discharge, take and use of water consents expire between 31 January and 1 July 2019.
Fonterra Hautapu are required to lodge new applications by July 2018 to replace the seven consents
that are about to expire. Further, the current site water and wastewater discharge is either directly to
the Mangaone (ultimately to the Waikato River) or through managed irrigation onto leased or
Fonterra owned farms. Fonterra wish to improve this practice to better restore and protect the health
and well-being of the Waikato River and proposes to achieve this through a separate activity by
constructing a wastewater treatment plant at Buxton Farm, Hautapu.
Te Huia Natural Resources Ltd. (Te Huia) was approached and has been contracted by Fonterra Ltd to
develop a Cultural Values Assessment (“CVA”) for this project (“Project”). It is intended that the
information shared by Te Huia and contained in the CVA will be used to inform the separate activities
(renewal of resource consents and the WWTP) of Fonterra Hautapu and express actions to restore
and protect the values of Ngaati Korokii-Kahukura.
The cultural information in this report is the intellectual property of the Ngaati Korokii-Kahukura.
Information contained in the report is to be used only for the purposes of the Project, and for consent
applications associated within the Project. Use of the report by any other party, in any other
circumstances requires written approval by Ngaati Korokii-Kahukura.
2.1 Kaupapa/Purpose
The purpose of this CVA is to support the well-beings and kaitiaki responsibilities of Ngaati Korokii-
Kahukura as they relate to the project area and consented activities of Fonterra – Hautapu. The
Cultural Investigation Assessment (CIA) will:
1. be filed alongside a comprehensive consent application related to the renewal of consents as
outlined in Section 2; and
2. inform Fonterra Hautapu, the values of Ngaati Korokii-Kahukura, in relation to the proposed
Wastewater Treatment Plant proposal.
2.2 Ngaa whaainga/Objectives
The Cultural Values Assessment will demonstrate and inform Fonterra Hautapu and Ngaati Korokii-
Kahukura of the following:
1. a clear understanding of mana whenua values associated with the proposed activities in
discharges to water, land and air and effects that these activities may have on such values.
2. direction and clarity to restore and protect the health and well being of the Waikato River and all
it embraces for future generations.
3. actions to restore and protect the actual and potential impacts on the tribal values of Ngaati
Korokii-Kahukura
4. confidence and understanding related to the proposed activity and the consultation process.
5. a foundation for future discussions between Fonterra Hautapu and Ngaati Korokii-Kahukura.
9
The need to develop a long term, sustainable and meaningful partnership that reflect the values of
the Iwi is derived from the following objectives:
1. Fonterra Hautapu wishes to be respectful and ensure appropriate acknowledgement of
significant cultural and environmental spaces and protocols to Ngaati Korokii-Kahukura;
2. Ngaati Korokii-Kahukura is obliged to fulfil their responsibilities as effective Kaitiaki;
3. The Partners acknowledge the importance of the project and are therefore are required to “get
this right” from the beginning.
2.3 Nga Whakaritenga/Methodology
To ensure legitimacy, the methodology for the CVA included the following information sources:
a. Primary Sources of Information
• Discussions with the working group and koorero gathered from the consultation hui
& workshops with Iwi tribal members
• Traditional history and whakapapa of the area
• Project information and mapping provided by Fonterra Hautapu
• Background information provided by Ngaati Korokii-Kahukura
b. Secondary Information
• Legislation including Te Tiriti o Waitangi, Ngaati Korokii Kahukura Deed of Settlement
(2012)
• Regional and District Plans
• Associated Iwi Environmental Management Plans
• Information gathered from site visit on 11th June 2018
• Online research from credible sources related to this area
• Known archaeological record provided by Opus International Ltd
c. Other Information sources
• Where necessary, case studies of similar impacts on other parties (iwi/hapuu) to be
used as a baseline or as supporting evidence.
All Information collected on relevant research and evidence has been used to assist and support the
development the CVA. The scope of information gathered is specific to informing how the proposed
activities of the Fonterra Hautapu site will impact on the values of Ngaati Korokii-Kahukura. The
preparation of this CVA has also involved the following hui and engagement workshops:
• Initial Discussion - Hui with David Wright, Consents Manager, Fonterra.
• Hui with Ngaati Korokii-Kahukura kaitiaki, in particular Poto Davies, Harry Wilson and Linda
Te Aho.
• Hui with Norman Hill, of Boffa Miskell, on behalf of Ngaati Hauaa Iwi Trust.
• Workshop between Fonterra, Ngaati Korokii-Kahukura and Ngaati Hauaa including David
Wright, Sarah Willemsen, Thomas Bamford, Mark Chrisp (Director, Mitchell Daysh)
• Buxton Farm site visit supported by David Wright and attended by Poto Davis, Harry Wilson
and Julian Williams on 11 June 2018.
10
• Ecological Assessment, Bardowie Farm Plan and Hautapu development between Ngaati
Korokii-Kahukura, Ngaati Hauaa and Fonterra including Gerry Kessels (Tonkin & Taylor).
3.0 He Whakaaturanga/Project Background
3.1 Fonterra Hautapu – Water take & discharge to the Waikato River
The Fonterra Hautapu milk processing plant (Fonterra Hautapu) draws the majority of its water
supply from Waipaa District Council’s Cambridge water supply, which is sourced from the Waikato
River. A smaller supply is taken from Fonterra’s groundwater bores near the Hautapu site. The
Fonterra Hautapu site uses between 6,000 and 8,000 m3 /day of fresh water during the peak of the
season, typically from September to March. During peak season, an average of about 5,500 m3 /day
is sourced from the Cambridge supply, and about 1,500 m3 /day from the groundwater bores.
Fonterra Hautapu currently holds 15 resource consents with the Waikato Regional Council, of which
seven (7) discharge, take and use of water consents expire between 31 January and 1 July 2019.
Fonterra Hautapu are required to lodge new applications by July 2018 to replace the seven consents
that are about to expire.
The processes within the plant generate four main streams of wastewater:
• Low strength wastewater: Discharged to the Waikato River via a diffuser pipeline located in
the river bed.
• Process wastewater: Irrigated onto paddocks across nine (9) nearby farms (three owned
and one leased by Fonterra, five farms owner by local farmers)
• Dairy liquids: Used as stock food or applied to land via a tanker
• Sewage: Discharged to land via a drip irrigation field.
Diagram 1: Irrigation Farms & Riverline Discharge
11
Fonterra recognises the environmental benefits of irrigating wastewater to land, which improves the
quality of the wastewater and allows the wastewater and its nutrient content to be a useful resource
for plant growth, however the capacity of the land to assimilate this wastewater is limited.
Consequently, the ongoing operation of the Fonterra Hautapu milk processing plant relies on the
ongoing discharge of wastewater to the Waikato River and the careful management of wastewater
to maximise the benefits of land treatment whilst avoiding any overloading problems. To assist with
its future management of wastewater at Hautapu, Fonterra is developing a Water and Wastewater
Strategy, which will set the course for future improvements to wastewater management. However,
Fonterra want to gain an understanding of the effect that wastewater management can have on
cultural values. Fonterra have held initial engagements with Ngaati Hauaa and Ngaati Korokii-
Kahukura with the desire to understand their iwi values so that they can be considered in the
development of a Water and Wastewater Strategy whilst developing a Cultural Values Assessment of
existing consents to be included in the application for the renewal of seven expired consents.
3.2 Consenting and Authorisations
The CVA will need to be completed to guide the resource consent applications by Fonterra Hautapu.
Fonterra holds a suite of consents, however the resource consents requiring renewal include:
Consent Number Type of Consent Activity authorized Expiry Date
961142 Discharge Permit
Discharge dairy factory water and waste onto land and possible contaminants to air [Bardowie and Bruntwood Farms]
31 Jan 2019
961133 Discharge Permit
Discharge dairy manufacturing processing water to Waikato River
31 Jan 2019
111044 Take and Use of Water
Take up to 150 cubic metres per day of groundwater, at a rate of up to 4.5 litres per second, for irrigation line flushing and dairy shed cleaning purposes [Buxton farm]
1 June 2019
122025 Take of Water Take groundwater [for dairy shed purposes at Bruntwood Farm]
1 July 2019
122026 Use of Water Use groundwater for dairy shed washdown [Bruntwood Farm]
1 July 2019
122027 Take of Water Take groundwater for irrigation line flushing [Bruntwood Farm]
1 July 2019
122028 Use of Water Use of water for irrigation line flushing [Bruntwood Farm]
1 July 2019
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3.3 Proposed Waste Water Treatment Plant
To better improve the management of onsite wastewater, Fonterra Hautapu propose to develop a
Waste Water Treatment Plant on an existing property owned by Fonterra (Buxton Farm).
Fonterra Hautapu proposes to develop a wastewater treatment plant at Buxton Farm, Hautapu. The
development is to enable the implementation of the Hautapu Dairy Factory’s water and wastewater
management strategy. The current wastewater management system is based on discharge either
through irrigation onto surrounding farmland or into the Waikato River. The Waikato River is used
particularly during times of wet weather when the farm soils can become saturated or overloaded.
The current method is no longer considered feasible based on recent changes to the regulatory
environment, including the introduction of the National Policy Statement for Freshwater Management
2014 (amended 2017), the Waikato River claim with the Crown and in particular the implementation
of the primary direction setting document for the Waikato River, the Vision and Strategy for the
Waikato River.
The Buxton farm covers 115.52 ha. The farm site is for the most part situated on low-lying flat land
apart from an area in the central north part of the property containing ignimbrite hills. It was in use
as a dairy farm up until July 1, 2017 and still contains dairy farm infrastructure, including farm dairy
(cowshed), standoff/feed pads, dairy effluent system including DFE storage ponds. The farm is
currently operated as a cut and carry farm with wastewater treatment as its primary purpose. Pasture
is cut and carried and exported from the property and limited drystock used to harvest any pasture
unable to be mown or harvested. The strategy going forward sees all the Fonterra farms (Bardowie,
Bruntwood and Buxton) that are the basis of the consent applications, from 1 July 2018 operated in
this manner.
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3.4 Notable activities of the Project to Ngaati Korokii-Kahukura
To Ngaati Korokii-Kahukura and Ngaati Hauaa, the Hautapu and wider Cambridge area is culturally
and historically significant. The cultural features of the wider area are discussed in section 4.3.
However, as a general overview there are four notable activities related to the consents requiring
renewal and proposed WWTP on Buxton Farm. They are:
1. Discharge of dairy manufacturing processes to the Waikato River and storm water to the
Mangaone stream.
Ngaati Korokii-Kahukura expect Fonterra Hautapu to restore and protect the Waikato River,
including its streams, by improving all discharges to the River and associated waterways
including the Mangaone stream. The terms “restore and protect” require demonstration of
water quality that has been improved and achieves the objectives of the Vision & Strategy
for the Waikato River.
2. Irrigation of by-products, blended wastewater and treated domestic wastewater to
associated lands
Ngaati Korokii-Kahukura prefer that all wastewater is discharged to land prior to entering a
water body. This practice achieves both cultural and spiritual purification of wastewater.
3. Taking of groundwater for line flushing and dairy shed purposes
Groundwater, or puna wai, is regarded as the most sanctified form of water. Puna wai is
heavenly water from Ranginui (Sky Father) who sheds tears of love for his eternal
companion being Papatuuaanuku (Earth Mother). As his tears percolate through her body,
they bind and the water becomes sanctified within her body. As the water springs forth, it is
at its purest form and is therefore highly valued in terms of its cultural use e.g. healing,
blessing and cleansing of our chiefs. Therefore, groundwater should only be taken when
needed, and used most efficiently.
4. Sites of Significance
Within the activity area, including the three farms and Hautapu site, there are significant
water bodies (Lake Koo utu, Waikato River, Mangaone stream), paa sites (Te Paa o
Taowhakairo, Horotiu Paa and unnamed Paa S14/73) and historic walking paths from the
Waikato River to areas north (Pukemoremore, Te Miro, Tauwhare, Morrinsville). Although
many of these are not directly impacted by the Fonterra Hautapu activities, they are
connected in a cultural and spiritual sense, which requires the Hautapu site to be aware of,
and acknowledge. These sites are identified in section 6.3 Waahi Tapu and Sites of
Significance. The proposed WWTP is located near the unnamed Paa and a known location of
Kooiwi (human remains).
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4.0 Mana Motuhake, Mana Whenua, Mana Taangata/Cultural
Background
Taangata whenua, in simple terms, are naturally the people of the lands. Taangata whenua have a
historic and spiritual affiliation to the lands, waters and all the taonga that they embrace. Ngaati
Korokii-Kahukura and Ngaati Hauaa iwi continue to occupy and acknowledge their affiliation and
interests to the Hautapu area.
Mana whenua is described as the political and occupational authority over a particular area (Tau et
al., 1990). Continuing mana whenua status is determined by whakapapa (genealogical ties) and
secured by ahi kaa (continued occupation and resource use). Ngaati Korokii-Kahukura and Ngaati
Hauaa continue to practice ahi kaa and therefore have customary authority of the Hautapu area as
taangata whenua and mana whenua.
Ngaati Korokii-Kahukura and Ngaati Hauaa are also established Iwi authorities, who are
representative of their hapuu and whaanau in matters related to local and central Government,
fisheries, aquaculture, farming, education, environmental, social and other affairs.
Each of the iwi have a responsibility to protect the natural resources, mahinga kai, and other values
of the rohe for the benefit and use of those tribal members of Ngaati Korokii-Kahukura and Ngaati
Hauaa descent.
The Cultural Impact Assessment (CIA) for Ngaati Hauaa, in relation to the activities of Fonterra
Hautapu, is better described in the CIA developed by Norman Hill of Boffa Miskell.
4.1 Ngaati Korokii-Kahukura
Ko Maungatautari too maatou maunga Our mountain is Maungatautari
Ko Waikato too maatou awa tuupuna Our ancestral river is Waikato
Ko Ngaati Korokii-Kahukura maatou We are Ngaati Korokii Kahukura
Ko Maungatautari, ko Poohara oou maatou marae Our marae are Maungatautari and Poohara
Ngaati Korokii descends from the high chief Korokii, a descendant, 16 generations removed from
Hoturoa, captain of the Tainui canoe. Ngaati Kahukura descends from the high chieftainess
Kahukura, also a descendant 16 generations removed from Hoturoa. Joined together through
common ancestry and lineage their descendants are Ngaati Korokii-Kahukura (Ngaati Korokii-
Kahukura, 2017).
The ancestral tribal rohe of Ngaati Korokii-Kahukura spans from Southern Hamilton City, following
the Waikato River to the northern end of Lake Arapuni, inland to western Te Awamutu and through
again to southern Hamilton City encompassing Mount Maungatautari and many kaainga
settlements. Korokii along with his allies conquered the Ngaati Kauwhata and Raukawa under
Taowhakairo taking control of the Maungatautari region and the stretch of the Waikato River from
Arapuni northward to Te Parapara.
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Maungatautari is the tuupuna maunga and living taonga to the people of Ngaati Korokii-Kahukura.
His forests offered shelter to the people in hard times and provided foods such as birdlife and native
flora and fauna. Maungatautari is a symbol of mana for Ngaati Korokii-Kahukura. The Waikato River
is the tuupuna awa and also a living taonga to Ngaati Korokii-Kahukura. The waters of Waikato had
traditional healing powers; yielded aquatic foods such as fish and tuna and the Arapuni region was
coined ‘te rohe o te tuna – the region of the plentiful eels’. The Waikato River was the principle
highway of trade and transport taking Ngaati Korokii-Kahukura wheat, flax and potatoes as far as
Auckland to be exported to Sydney and the Americas (Ngaati Korokii-Kahukura, 2017).
Ngaati Korokii-Kahukura has several hapuu: Ngaati Waihoro, Ngaati Ueroa, Ngaati Huakatoa, Ngaati
Houruamua, Ngaati Werewere and Ngaati Poorangi. All of these hapuu lived around the base of
Maungatautari and alongside various areas around the Waikato River. Ngaati Korokii-Kahukura
exercised tikanga to manage, defend and develop their tribal area for the benefit of all its members.
4.2 Hautapu
a. ‘Hautapu’ the name and its meaning
In the Battle of Taumatawiwi in December 1830, Te Waharoa of Ngaati Hauaa was able to defeat the
Ngaati Maru with his superior military skill and the help of one thousand Ngaiterangi warriors from
Tauranga. After peace ensued, the Ngaati Maru were escorted out of the Waikato and then sent
home to Hauraki. Te Waharoa “then entrusted the kindred Ngaati Korokii tribe with the
guardianship of the mountain and returned to Matamata.”
It is from the Battle of Taumatawiwi that Karaapiro gets its name. Kara means rocks and piro means
smell or odour. After the battle Te Waharoa was worried about a counter attack from the Ngaati
Marutuahu, so that night he cremated the bodies of his dead warriors “lest they fall into the
enemy’s hands” — which would indeed cause a very strong smell.
At a hui held at Karapiro on 7th June, Linda Te Aho informed the attendees that the smell from the
bodies being burnt drifted to the area now known as Hautapu. The winds (hau) carried the smell to
the area following the sacred (tapu) ceremony, hence the name of the area became known as
Hautapu.
b. The Dairy Factory
The Fonterra Hautapu site is a dominant feature of the Hautapu Area. The Cambridge Museum
Archives provide the following history that establishes the initial Dairy Factory eventually leading to
the purchase from the New Zealand Co-operative Dairy Co Ltd (subsequently Fonterra). The
following excerpt is provided:
5 August 1884 there was a meeting at Cambridge to start a cheese factory and by
October 1884 building had started on Jared Allwill’s land near the proposed railway line. On
20 December 1884 the first milk was received and processed by the Cambridge
Produce & Dairy Factory which was established at a cost of £1,466.
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By 1886 Cambridge had run into difficulties with milk supply and the factory at Hautapu was
taken over by George Watt and James Hally. Butter and cheese were made and a bacon
factory was added. At the beginning of the 1900s numerous co-operative dairy companies
had been formed throughout the country. Watt and Hally’s factory at Hautapu was not big
enough to take the milk from the newly established dairy farms which evolved from the large
estates being cut up for closer settlement.
The Cambridge Co-operative Dairy Company (incorporated 17 July 1901) bought Watt and
Hallys factory for £2,068 and was promised the milk from 1,000 cows. On 3 September 1908
a new brick factory was built at Hautapu for £1,890 8s.
There was a switch to cheese manufacture in 1915. In 1919 the New Zealand Co-operative
Dairy Co Ltd was formed absorbing the NZ Dairy Association, the Thames Valley Dairy Co.
and the Waikato Dairy Co. This factory is now owned by Fonterra.
c. The impact of the British invasion and confiscation
With the invasion of the Waikato by the British in 1863 and 1864, Cambridge and districts were cut
up to provide farms for the soldiers of the 3rd Waikato Militia. Under the Chief Surveyor,
Charles Heaphy, there were at least ten surveyors in the field around Cambridge. The Cambridge
township was surveyed first so the Militia men and their families could be settled. Shepperd and
McDonald surveyed the Hautapu Parish, north of Cambridge and on 5 January 1865 the men drew
their land from a ballot. Most of the area was swamp. However, it wasn’t long before many acres of
swamp were drained and surface sowing among the tree stumps was started.
Ngaati Korokii-Kahukura directly suffered the injustices of land confiscation. The Government issued
confiscated lands to various settlers and supporters of the NZ Government which allowed the
construction of the farming and dairy industry. Ngaati Korokii-Kahukura were the original occupants
of the lands which now provide milk to the Hautapu Dairy Factory. These lands included large
estates around Cambridge including Fen Court, Karaapiro and Whitehall, which had been taken over
by the government and cut up into smaller farms. Therefore, instead of one landowner, Fencourt
district had 37 new settlers, Karapiro 15 and Whitehall 8. In 1904 Ratanui Estate was also cut into 12
smaller farms.
The existing Fonterra Hautapu site represents the physical manifestation of the invasion. It is a
reminder that the fertile lands of Ngaati Korokii-Kahukura were stolen, drained and developed to
support milk production for any entity that owns the site, in this case, Fonterra Ltd. Like the Huntly
Power Station is to the people of Ngaati Mahuta and Ngaati Whawhakia, the Fonterra Hautapu site
is a physical reminder of historic grievances to support one half
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4.3 Te Ao Maaori
The following values underlie the framework in which all iwi are guided by:
a. Mauri
Mauri or the life force present in all things (animate and inanimate) air, forests, waters and the life
supported by them, is a central concept within the Maaori environmental worldview. Mauri is the
life force that comes from wairua - the spirit, or source of existence generating all life. The overall
purpose of kaitiakitanga in resource management is the maintenance and balance of mauri within
natural and physical resources, and to enhance mauri where it has been degraded by the actions of
humans. As a life principle, mauri implies health and spirit. In the environment, mauri underlies all
resources and the total ecosystem. In the community, mauri is of paramount importance to the
wellbeing of the people. Mauri can be harmed by the actions of humans.
The preservation of the mauri of natural resources is paramount to the Iwi to ensure that resources
may be used sustainably by present and future generations. Mauri continues from one generation to
another, in the human and natural world. As one tree dies physically, its energy and life principle, is
used to create life in another form. Traditionally, rules were established to govern the use of natural
and physical resources and ensure that the mauri was protected from human actions. These rules
form part of kawa and tikanga (Maaori protocol) and have been passed on through the generations.
There are indicators within the environment that iwi use to gauge the status of mauri. These include
(but are not limited to) the presence of healthy kai and other indigenous flora and fauna, the
presence of resources fit for cultural use, and the aesthetic qualities of resources such as the
visibility of important landmarks. Mauri is acknowledged and practiced through our tikanga.
b. Tikanga
Cultural practices, or tikanga, were developed to maintain the mauri of the domains of Atua. They
are based on the general understanding that people belong to the land and have a responsibility as
kaitiaki of that land. Tikanga incorporates concepts such as tapu (sacredness) and raahui (temporary
restriction) and noa (free from restriction, common). These are forms of cultural control, which
manage the interrelationship of people and the environment. Observing tikanga is part of the ethic
and exercise of kaitiakitanga.
c. Kaitiakitanga
Kaitiakitanga is the exercise of guardianship/stewardship by mana whenua over their area and
resources (including Waahi Taonga and Waahi Tapu sites and places) in accordance with tikanga
Maaori (protocols and customs). Kaitiakitanga governs the way people interact with the
environment, with the concept of maintaining best possible dynamic equilibrium within cultural uses
and practices. Kaitiaki are seen to be the interface between the natural and spiritual realm of
resource management. Being able to facilitate, wherever possible during the process, the voices and
views of mana whenua will contribute to mana whenua being able to fulfil their kaitiaki
responsibilities.
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5 Waahanga ture/Legislative framework
In New Zealand law, there is a statutory and planning framework in which decisions relating to the
use and development of the environment are made. This framework also recognises and provides
for taangata whenua interests in such developments. Statutory considerations that have been
identified as being of particular importance to the iwi and the development of this CVA have been
identified and detailed in brief below.
5.1 Ngaati Korokii-Kahukura Claims Settlement Act 2014
Through the Waitangi Tribunal process, the Ngaati Korokii-Kahukura Claims Settlement Act formally
mandates and supports Ngaati Korokii-Kahukura as mana whenua for the rohe outlined in their Deed
of Settlement - Schedule 1(which overlaps with the Project area). The Settlement Act’s purpose is to
record the acknowledgements and apology given by the Crown to Ngaati Korokii-Kahukura. The
Crown’s acknowledgement and apology notes that, over time, Ngaati Korokii-Kahukura have lacked
opportunities for economic, social, and cultural development and, in many cases, this has had a
detrimental effect on their material, cultural, and spiritual well-being. This legislation also gives
effect to certain provisions (inclusive of cultural and commercial redress) that settle the historical
claims of Ngaati Korokii-Kahukura.
5.2 Waikato-Tainui Raupatu Claims Settlement Act 1995 and Waikato-Tainui
Raupatu Claims (Waikato River) Settlement Act 2010.
To Waikato-Tainui, the Waikato River is a tupuna (ancestor) which has mana (prestige) and in turn
represents the mana and mauri (life force) of the tribe. The River has its own mauri, its own spiritual
energy and its own powerful identity. It is a single indivisible being. Respect for te mana o te awa
(the spiritual authority, protective power, and prestige of the Waikato River) is at the heart of the
relationship between the tribe and their ancestral River. Waikato-Tainui regard their River with
reverence and love. It gave them their name and is the source of their tribal identity.
Regulation of the Waikato River is now influenced by the Waikato-Tainui Raupatu Claims (Waikato
River) Settlement Act 2010 (“the Settlement Act”). The Settlement Act will work in conjunction with
the RMA and a number of other statutes, to provide direction for planning documents created under
the RMA to protect the health and wellbeing of the Waikato River for future generations. The
Settlement Act addresses a number of issues related to the Waikato River such as, redress for
certain assets, the regulation of customary activities, and the management of the Waikato River. The
Settlement Act utilises key initiatives to manage the Waikato River, including the implementation of
the Vision and Strategy for the Waikato River, Joint Management Agreements, Ministerial Accords
and funding to support tribal and river related activities. A link to the full legislation can be found
at http://www.legislation.govt.nz/act/public/2010/0024/latest/DLM1630002.html
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5.3 Te Ture Whaimana o te Awa o Waikato (Vision and Strategy for the
Waikato River)
The Project Area sits within the area subject to the Vision and Strategy.
The Waikato River Authority (WRA) was established in 2010 as the custodian of the Vision and
Strategy (V&S) for the Waikato River. Both the WRA and the V&S were fashioned from the Waikato-
Tainui Raupatu Claims (Waikato River) Settlement Act 2010 to support the coordination of policy and
restoration efforts within the catchment area. The Vision and Strategy is the primary direction
setting document for the Waikato River and all it embraces:
Our vision is for a future where a healthy Waikato River sustains abundant life and prosperous
communities who, in turn, are all responsible for restoring and protecting the health and wellbeing
of the Waikato River, and all it embraces, for future generations.
In order to realise the Vision, 13 objectives will be pursued. These are included in appendix 3.
The Vision and Strategy forms part of the operative Waikato Regional Policy Statement. This is an
instrument which section 104(1)(b)(v) of the RMA directs that a consent authority must have regard
to when considering an application for resource consent. However, section 17 of the Settlement Act
means that, in addition, a consent authority must have particular regard to the Vision and Strategy
when considering an application that relates to the Waikato River or to an activity within the
catchment that affects the Waikato River in addition to any requirements specified in the RMA (i.e.
the section 104(1)(b)(v) consideration).
To have particular regard to is the same level of consideration specified for “other matters” in
section 7 in Part 2 of the RMA. The wording conveys a greater level of consideration, or weighting,
than just “having regard to”. It means giving genuine attention and thought to the statutory
documents - which obviously requires correctly understanding the document.
The discussion within the region now considers what “restore and protect” looks like in relation to
activities and impacts on the Waikato River and its resources.
The application of the Vision and Strategy to applications for resource consent was considered for
the first time by the Environment Court in Puke Coal Ltd v Waikato Regional Council. These excerpts
provide some guidance in terms of expectations required by resource users. Under the heading
“Protect and restore surface water is paramount”, the Court said:
“[86] We are unanimous in our view that the adoption of the Vision and Strategy Statement of the
Settlement Act within the Regional and District Plans, has led to a stepwise change in the approach
to consents affecting the catchment of the Waikato River.
[87] We consider that looking at the Waikato River Settlement Act and the Regional and District
Plans as a whole, the only reasonable conclusion that can be reached is that there is an intention to
improve the catchment of the river itself within a reasonable period of time (several decades) to a
condition where it is safe for swimming and food gathering over its entire length.”
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And:
“[92] Implicit in the Supreme Court decision was the matter of workable practicality thus any
protection or restoration must be proportionate to the impact of the application on the catchment.
However, it is clear that it intends to go further than avoiding effect. We have concluded protection
and restoration includes preservation from future and restoration from past damage. Restoration
can only involve recreation of a past state. Thus, some element of betterment is intended.”
Therefore, based on the above, Ngaati Korokii-Kahukura consider that for the proposed activities, it
is no longer sufficient for any applicant to demonstrate that adverse effects are avoided, remedied,
or mitigated. Instead, Fonterra Hautapu must now demonstrate that the renewal of consents and
the proposed WWTP, will result in some positive benefit contributing to the restoration of the
Waikato River, proportionate to the activity in question.
5.4 Resource Management Act 1991
The following sections of the RMA are considered the most relevant for Ngaati Korokii-Kahukura, in
relation to the proposed Project:
• Section 5 Purpose
▪ (1) To promote the sustainable management of natural and physical resources.
▪ (2) The definition of sustainable management is “managing the use, development
and protection of natural and physical resources and any adverse effects of activities
on the environment are avoided, remedied or mitigated” inclusive of cultural
impacts.
• Section 6 Matters of National Importance
▪ (b) The protection of outstanding natural features and landscapes from
inappropriate sub division and use and development and;
▪ (e) The relationship of Maaori and their culture and traditions with their ancestral
lands, waters, waahi tapu and other taonga.
▪ (f) The protection of historic heritage from inappropriate subdivision, use and
development is a matter that must also be recognised and provided for as a matter
of national importance. The definition of historic heritage includes “sites of
significance to Maori, including waahi tapu.”
• Section 7 Other Matters
▪ (a) Kaitiakitanga (Maaori guardianship and stewardship recognition and practise),
where particular regard must be given in relation to managing the use, development
and protection of natural and physical resources
▪ (e) Recognition and protection of heritage values of sites, buildings, places, or areas
• Section 8 Treaty of Waitangi
▪ In achieving the purpose, 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 Te Tiiriti o Waitangi
▪ This section establishes that all persons exercising functions and powers under the
Act shall take into account the principles of the Treaty of Waitangi.
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5.5 Local Government Act 2002
The following sections of the Local Government Act are considered the most relevant for this report
to consider, in relation to the proposed Project:
• Section 4 Treaty of Waitangi
▪ Recognises and respects the Crown's responsibility to take appropriate account of
the principles of the Treaty of Waitangi and to maintain and improve opportunities
for Maaori to contribute to local government decision-making processes
• Part 6 (75) Planning, Decision-making and Accountability
▪ (b) states the obligations of local authorities in relation to the involvement of Maaori
in decision-making processes.
5.6 Historic Places Act 1993
The following sections of the Historic Places Act are considered the most relevant for this report to
consider, in relation to the proposed Project:
• Section 4 Purpose
▪ (1) To promote the identification, protection, preservation and conservation of the
historic and cultural heritage of New Zealand.
▪ (2)(c) In achieving the purpose of this Act, persons exercising functions and powers
under it shall recognise “the relationship of Maaori and their culture and traditions
with their ancestral lands, water, sites, waahi tapu, and other taonga.”
• Definitions
▪ Waahi tapu: a place sacred to Maaori in the traditional, spiritual, religious, ritual, or
mythological sense;
▪ Waahi tapu area: an area of land that contains one or more waahi tapu
• Section 5 Heritage Order
▪ Allows the Historic Places Trust to give notice of a requirement to a territorial
authority for a heritage order to protect an historic place or waahi tapu or waahi
tapu area
• Section 6 Heritage covenants
▪ Allows the Historic Places Trust to negotiate the execution of a heritage covenant
with a land owner, lessee or licensee for the protection, conservation or
maintenance of an historic place or waahi tapu.
5.7 Tai Tumu, Tai Pari, Tai Ao Environment Management Plan
The Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao (“EMP”) provides statements of iwi objectives, values
and policies they are guided by, with respect to natural resources and the environment. Waikato-
Tainui is recognised as an iwi authority, and their EMP is lodged with councils, including Waikato
Regional Council, in 2015. Under the RMA ss. 66 (2A) and s.74 (2A), Councils must take this into
account, where relevant, for any activity within the tribal area of Waikato-Tainui.
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6 Whai Tikanga aa Iwi – Of Value to Iwi
The following sections provide guidance to Fonterra Hautapu as to the value of the natural features,
behaviours and well beings of importance to Ngaati Korokii-Kahukura as they relate to the project
area and activities. The sections provide guidance on the following:
• Providing context and understanding to the significance of natural resources and features;
• Identifying the areas of greatest significance that should be avoided or appropriately
managed;
• Informing Fonterra Hautapu of possible mitigation measures for those areas that will be
compromised to achieve the project objectives;
• Opportunities to achieve those matters that do not fall within the context of the Resource
Management Act including the improvement of the social, economic and cultural well beings
of Ngaati Korokii-Kahukura.
6.1 Consultation/Engagement
a. Ko te Koorero Tahi me ngaa Hapuu
While Fonterra holds residency in the Hautapu area, consultation and engagement with Ngaati
Korokii-Kahukura and Ngaati Hauaa is critical. All parties should maintain a register of key contact
persons to ensure there is no reason to not engage with each other. It is more appropriate to meet
kanohi ki te kanohi (face to face), where this is possible. This process allows for robust discussions
where important decisions are pending, and especially where the effects of those decisions span to
the wider community and Iwi members.
b. Kaiaarahi and Kaitiaki
Fonterra Hautapu, and its activities, are situated in an area of significant cultural history. The
investigative phase of the project has identified possible archaeological places and sites, reaffirming
to Ngaati Korokii-Kahukura and Ngaati Hauaa that this area was historically an area of occupation,
use and travel. The range of known and potential sites of significance to the Iwi, within the wider
area of the project area, includes paa and papakaainga, taonga depository sites, rua kai (food pits),
historical walking tracks and waterbodies used for physical and spiritual purposes. To ensure that
these areas are respected and appropriately managed, the Ngaati Korokii-Kahukura recommends
that Fonterra Hautapu resource positions known as Kaiaarahi and Kaitiaki, or Guardians. A lead
Kaitiaki, known as a Kaiaarahi, will be responsible for the management and monitoring of the
mitigation measures outlined in the CVA. The Kaiaarahi may call on the support of other Kaitiaki who
specialise in certain areas of knowledge to provide cultural support for various activities within the
Project. The Kaiaarahi will also regularly report to the Ngaati Korokii-Kahukura trustees, or Executive
Committee, to provide updates, seek advice and to facilitate additional Kaitiaki (additional iwi
experts) through the progression of project. The appointment of iwi members to these roles shall be
discussed between Ngaati Korokii-Kahukura and Ngaati Hauaa.
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c. Description of Roles
The following is a brief description of the roles, with a full role description to be developed between
Fonterra Hautapu and Ngaati Korokii-Kahukura.
Kaiaarahi
A Kaiaarahi is required to assist in the facilitation of the relationship with Fonterra Hautapu and to
implement specific outcomes in the CVA during the development and commissioning of the WWTP
and achieving the conditions of any renewed resource consents. The Kaaiarahi role is a lead role
which includes overseeing and assisting Fonterra Hautapu and the iwi, with the implementation of
the CVA and in particular coordinating all cultural monitoring and ensuring tikanga (customs)
throughout the duration of the project are adhered too. The Kaaiarahi will liaise with the relevant
Iwi and Kaitiaki. The Kaaiarahi will manage any required Kaitiaki to ensure cultural monitoring and
customs are undertaken as required during the critical stages of the WWTP and general activities of
Fonterra Hautapu.
i. Fonterra Hautapu and iwi will develop position descriptions for the Kaiaarahi role
ii. Fonterra will resource the Kaiaarahi position
Kaitiaki
It is likely that a number of Kaitiaki are required to assist in implementing specific outcomes in the
CVA throughout the entire project. The Kaitiaki roles includes undertaking cultural customs, as
determined by the Kaiaarahi, and assisting project partners with the implementation of the CVA. In
particular, performing traditional customs and monitoring of specific areas within the Project, during
the investigation, construction and commissioning period of the WWTP and general activities of
Fonterra Hautapu. The Kaitiaki will report directly to the Kaiaarahi who is responsible for liaising
with relevant Partners and nominated Kaitiaki. The Kaiaarahi will manage the roles of the Kaitiaki to
ensure cultural monitoring and customs are undertaken as required during the Project.
i. Fonterra Hautapu and iwi will develop position descriptions for the Kaiaarahi role
ii. Fonterra will resource the Kaiaarahi position
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6.2 Cultural Induction, Monitoring & Ceremonies/Arataki Ahurei, Aro Turuki
me ngaa hui Whakaritenga
a. Cultural Induction
The CVA outlines the cultural, spiritual and physical relationship that Ngaati Korokii-Kahukura has
with their natural environment, and spaces within the proposed WWTP area and general activities of
Fonterra Hautapu.
1. Iwi will inform all contractors/person/s undertaking activities within the Project area, of this
relationship.
2. This will be conveyed to relevant parties through a process of Cultural Induction, or
workshops, to be led jointly by the Iwi and Fonterra Hautapu. This has particular importance
when any activity has the potential to affect significant cultural spaces and therefore the Iwi
wish to ensure the cultural safety of all personnel.
3. If requested, Iwi will be provided with tours of the site to assess progress and maintain
support for the Kaiaarahi and Kaitiaki.
b. Cultural Monitoring
Ngati Korokii-Kahukura will nominate Kaitiaki to monitor any areas where there is potential for
cultural sensitivities to be adversely affected, in particular the areas associated with the proposed
WWTP. This means that Iwi will identify areas that require cultural supervision to ensure the
contractors are culturally safe, values are appropriately monitored and they understand and respect
the significance of that area. The cultural values for the proposed WWTP will be developed and may
include minimising disturbance to significant soils, identification of newly discovered taonga,
initiating kooiwi protocols at the discovery of bones, transfer and protection of taonga species. It is
extremely important to iwi that the monitoring of cultural values occur throughout the project.
The Kaitiaki will be co-ordinated by the Kaiaarahi, who will liaise with the relevant contractors to
satisfy cultural monitoring conditions. The Kaiaarahi and Kaitiaki will work with the relevant
contractors and Fonterra Hautapu to collectively restore and protect any potential effects in those
areas. To achieve this section, the following will be required:
1. Appropriate resources to develop and implement a Cultural Monitoring Plan.
c. Karakia/Waerea
Karakia, or prayer, is an important practice for many reasons. Ngaati Korokii-Kahukura have been
reciting karakia to seek guidance, approval and confidence from Atua (gods) for many purposes
including the use of the natural environment for cultural, spiritual and physical purposes. This
includes the lifting or placing of tapu or noa on objects and various spaces for a required period of
time for ease of access and safer working conditions. Specific Atua are acknowledged, dependant on
the use of the resource in question.
Karakia (waerea) must be used to open the entire project, completion and any stages as determined
by Ngaati Korokii-Kahukura and Ngaati Hauaa. Karakia is also appropriate when traversing an area
which may be tapu (sacred) for a range of reasons. Waerea will be recited to allow for safe passage
25
of that area, or to proceed with any required works in that area, ensuring safe passage both
spiritually and physically for those involved.
6.3 Sites of Significance and Sacred Sites/Ko ngaa Waahi Tuupuna me
ngaa Waahi Tapu
Due to the use and occupation of Iwi, it is likely that there are a vast number of historic papakaainga
or settlements within this wider space. The Archaeological Report identified an unnamed paa site
and potential archaeological features. A site visit held on 11th June 2018 with representatives from
Ngaati Korokii-Kahukura also identified significant spiritual features near the WWTP site. These areas
have been mapped, alongside other known significant areas to demonstrate their location to the
WWTP site and farms associated with the activities of Fonterra Hautapu. The map below identifies
two areas within the wider area of the proposed WWTP that were identified by Archaeologists
(S14/73) and a Ngaati Korokii-Kahukura Kaitiaki (Potential site – Kooiwi).
Paa site – S14/73
This unnamed Paa site was identified in the archaeological survey and sits approximately 1.5kmfrom
the proposed WWTP.
Kooiwi – Potential site
This small hill, located just north of the proposed WWTP was identified by a Ngaati Korokii-Kahukura
kaitiaki as an area with Kooiwi (human bones). It is within 200m of the WWTP site.
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The map below identifies the Karapiro stream (bottom) alongside two Paa sites and a Lake of
extreme significance to Ngaati Korokii-Kahukura and Waikato-Tainui.
Te Okohoroi o Taawhiao
This is the Okohoroi (washbowl) that Tawhiao referred to in the peepeha:
Ko Arekahanara tooku haaona kaha,
Ko Kemureti tooku okohoroi,
Ko Ngaaruawaahia tooku tuurangawaewae.
Kiingi Tawhiao was the second Maaori King and this lake was acknowledged as a waterbody for his
cleansing. Kings and Chiefs usually bathed in certain areas designated only for their use.
Horotiu Paa
This was the paa of Korokii, it is also said to be a stretch of river which extends from Cambridge to
Karapiro through to Arapuni.
Te Paa o Taowhakairo
This is the pa of Taowhakairo a chief of Ngaati Kauwhata. This is where Taowhakairo was settled
before the war between him and Korokii happened. He is a cousin of Korokii.
Based on these site discoveries, it is also likely that there were areas set aside for food cultivation
and gathering and others for ceremonial purposes. There are likely Ara Tuupuna (Ancestral paths)
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within the area providing links from the Waikato River to Mangaone Stream, Mount Te Aroha,
Maungakawa, Pukemoremore, Te Miro and Tauwhare.
There are also terraces and steep areas around the project area which could be sites for preserving
the Kooiwi of tuupuna, and areas which may hold taonga (artefacts) deposited for safe keeping.
Kaitiaki must be present to ensure that appropriate actions are undertaken if such areas are
discovered. Ngaati Korokii-Kahukura do not know the location of all historic Paa sites or taonga that
may be buried in, or near, the project area. The excerpt below, from the Cambridge Museum
Archives givens an example of what may still be resting in these lands:
“In 1893 a correspondent for the NZ Herald, while travelling through the Waikato recorded
seeing a Maori eel pot which was found in the swamp while cutting a drain at the back of the
Fencourt estate. The remains of a canoe, paddles, carved barge boards and eel pots were
found near the remains of an ancient Maori pa 15 feet below the original surface and 2 feet
under a layer of peat. There were six pots, in excellent condition found superimposed under
each other. The Fencourt Estate is located nearer the preferred Wastewater Treatment
Plant.”
Throughout the stages of the Project, there is potential for the discovery of taonga or Kooiwi.
Traditional karakia by Ngaati Korokii-Kahukura and Ngaati Hauaa will be delivered to preserve the
integrity of the site, or taonga.
To ensure that sacred sites and sites of significance are recognised and respected, the following
should be provided for, or considered:
I. Site management protocols exist to ensure a precautionary approach to site works to
manage the potential for waahi tapu and taonga tuku iho discovery.
II. Avoidance of areas identified by iwi.
III. Procedures are in place to manage the discovery of taonga and archaeological sites.
IV. The adverse effects of resource use and activity operations are managed so as to
appropriately protect areas and sites of significance.
V. The ability for Ngaati Korokii-Kahukura and Ngaati Hauaa to express the significance of the
sites and the connection of Iwi to the land. This may include storyboards, pou whenua,
koowhatu etc also captured in section 5.9.
VI. Where effects on sites cannot be avoided, archaeological investigations and recording of
information will be carried out under an authority from HNZPT before archaeological sites
are modified or destroyed. This will involve:
a. Monitoring of works by an archaeologist for some sections and detailed
investigation and/or recording of archaeological remains;
b. The implementation of ADP in other areas so that appropriate procedures are
followed if any previously unrecorded archaeological remains are exposed during
works; and
c. The training of site personnel to ensure that appropriate procedures are followed.
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a. Kaiaarahi and Kaitiaki Archaeological Training
Fonterra Hautapu will provide training and onsite experience in archaeological field work for the
Kaiaarahi and Kaitiaki; this will be delivered by the archaeological team during the investigations under
the direction of the Lead Archaeologist.
6.4 Water, Underground Springs and Aquifers/Ko te Wai Maaori me ngaa
Puna Maaori
Taangata whenua acknowledge Tangaroa as the originator of wai. All water bodies derive from Atua
Tangaroa and are therefore intrinsically linked with puna wai which are the source of our streams,
rivers, lakes and oceans. Papatuuaanuku, the mother of Tangaroa, cleanses the wai from Ranginui as
it transitions through her tinana (body). The tears of water from Ranginui is water in its purest form.
As it falls to the body of the earth mother and traverses her veins, the water becomes sanctified
through the embrace of each other’s love. At this point, the oroko, or derivative of mauri for water is
created.
The ability of water to create and sustain life is critical to iwi and must be protected. Spiritual and
physical beings can travel within waterways as guardians and messengers for the human realm.
These deities, of which there are taniwha, patupaiarehe or kaitiaki, come in many forms. Often
specific whaanau are known to communicate regularly with a specific being which is viewed more
correctly as a guardian or kaitiaki for that whaanau. Taniwha are known to have a direct relationship
with Tangaroa providing taangata whenua with a spiritual and physical connection to te ira atua
(Godly essence). Water is the essence of life and holds a powerful sense of mauri (the principle of
life force).
The ‘Hautapu Wastewater Best Practicable Option Report’ notes that Fonterra Hautapu contributes
only 0.4% of the total catchment nitrogen load to the Waikato River, it comprises about 30% of the
nitrogen load from all Fonterra’s manufacturing sites that discharge to the River. The site also
comprises about 7% of the phosphorus loads from all Fonterra’s manufacturing sites to the River.
Fonterra are therefore focussing their efforts at reducing nitrogen loads, and to a lesser extent
phosphorus. Stormwater upgrades to the sites infrastructure is likely to eliminate the need to
irrigate stormwater to land. Fonterra Hautapu has also removed dairy farming activities from the
farms which alongside a riparian planting programme, will reduce nitrogen leaching to the
Mangaone stream. The BPO Report identifies Option 2A as the best practicable option to better
manage the wastewater for Fonterra Hautapu which will further the vision and objectives of the
Vision and Strategy by:
• Significantly reducing nutrients discharged to the River;
• Reducing annual nitrogen loads by about 50%;
• Reducing phosphorus loading rates to the Farms by about 80%.
a. Water
II. Information provided to Ngaati Korokii-Kahukura and Ngaati Hauaa for the proposed Waste
Water Treatment Plant demonstrates reductions in nutrient loads to the Waikato River and
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the Mangaone stream. Ngaati Korokii-Kahukura is supportive of these improvements
alongside further conditions outlined in this CVA.
III. Fonterra Hautapu’s storm water treatment should include collecting all water discharged
from the site and treating it through the wetlands and swales of Papatuuaanuku before
discharging into naturally formed waterways including the Waikato River, Karapiro stream
and the Mangaone stream. This is a form of cultural purification. In essence, there must be
no direct discharges to waterways and all treated waters should be processed through the
land, if the soils are in a position to do so.
IV. Plants required for riparian planting along the Mangaone Stream should be sourced locally
and of significance to Ngaati Korokii-Kahukura.
V. The management of our waterways are of paramount importance to Ngati Korokii-Kahukura.
The implementation of a Cultural Monitoring Plan (CMP)will determine the effects on our
waterways with respect to;
a. Mahinga kai, and
b. Customary use
If the results from the CMP identifies effects that Iwi deem significant, or effects that had not been
considered previously, a mitigation package will be determined with Fonterra Hautapu.
VI. All water take and discharge consents should consider providing for the rights and interests
of Ngaati Korokii-Kahukura. While a national discussion related to the rights and interests of
Maaori is sought with the Government, regional partners can demonstrate at a local level
how the rights and interests of Ngaati Korokii-Kahukura may be fulfilled by:
a. Achieving the vision and objectives of Te Ture Whaimana o te Awa o Waikato (the
Vision and Strategy for the Waikato River);
b. Recognising and providing for the health and wellbeing of water bodies;
c. Fulfilling the role of Ngaati Korokii-Kahukura as kaitiaki through the support of
appropriate tools, bylaws, regulations and other legislation;
d. Advocating for local solutions with central Government that support the objectives of
the Ngaati Korokii-Kahukura;
e. Having priority access to water, fisheries, flora and fauna for customary and
contemporary purposes as it recognises the cultural authority of the Ngaati Korokii-
Kahukura;
f. Providing and ensuring clean drinking water for Marae and papakaainga consistent with
New Zealand drinking water standards;
g. Protecting waterways of significance (including waahi tapu associated with them);
h. Advocating the return of the title of waterways to Ngati Korokii-Kahukura and/or Ngaati
Hauaa;
i. Supporting the capacity building of Ngaati Korokii-Kahukura to engage in local policy
and committees;
j. Where possible, provide an allocation of water for use as determined by Ngaati Korokii-
Kahukura.
b. Underground Springs and Aquifers
I. Iwi want to minimise the risk of any loss of water from any puna (aquifers) during drilling
works.
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II. There may be instances where springs or aquifers are identified during the course of
construction of the proposed WWTP. Ngaati Korokii-Kahukura should be advised if springs or
aquifers are discovered to determine mitigation actions. During the Buxton Farm site visit on
7th June, Kaitiaki felt that a spring may be present on or near the old quarried hill.
6.5 Flora/Ko ngaa Otaota me ngaa Raakau o Te Wao Nui a Taane
All native plant species fall into the realm of Te Wao Nui a Taane and are considered to clothe or be
the cloak of Papatuuaanuku. Each species shares whakapapa to Taanemahuta through various
intermarriages with other deities. Ngaati Korokii-Kahukura and Iwi recite specific karakia when
utilising resources within Te Wao Nui o Taane. The content of these karakia is dependent on the use
of the resource, may tell of whakapapa to the heavens, and will acknowledge the mana of
Papatuuaanuku, Ranginui and their children, in particular Taanemahuta the Atua of the forest.
Native trees and shrubs imbue their own specific mauri and therefore utilised for differing purposes
such as domestic, cultural, spiritual or medicinal use. Many of the traditional uses for raakau have
been forgotten in this contemporary age, but those that remain standing in Te Wao Nui a Taane
emanate their mana and mauri, which is recognised by iwi and the surrounding fauna. Raakau mauri
(trees with innate power) are taonga species to Iwi descendants. Raakau tuupuna (ancestral trees)
are those raakau which have attained old age and therefore hold great mana; similar to how
kaumaatua are revered.
Ngaati Korokii-Kahukura seek to reconnect to the traditional treatments of tuupuna. Unlike western
science, Maaori Maatauranga, inclusive of rongoaa, is a framework steeped in whakapapa,
knowledge of the seasons and the rhythms of the environment. Maaori share whakapapa with
native vegetation through Taanemahuta and Papatuuaanuku and we have an inherent obligation
care for our whanau.
Te Wao Nui a Taane also provides habitat for native and exotic fauna species such as manu (birds),
ika (fish), ngaangara (insects and reptiles) and Pekapeka (bats). Ngaati Korokii-Kahukura must
exercise our kaitiaki duty over these children of Te Wao Nui a Taane ensuring that their habitat, if
subjected to adverse effects, is restored to a better state, prior to project works.
In relation to the renewal of resource consents there seems to be no impacts on existing trees and
plants. However, with regards to the proposed WWTP, the Ecological Assessment completed by
Gerry Kessels Ltd identified native trees potentially used by Pekapeka (Bats) for roosting. These trees
should not be disturbed and the wider environment should be restored to improve areas for feeding
and roosting.
a. Native Tree Felling/Prominent Trees
I. Prior to works commencing in the project area, Ngaati Korokii-Kahukura shall identify those
trees that will remain standing and those which will may be felled if required.
II. If Tuupuna trees and Raakau mauri are identified for removal, it shall be managed as follows:
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• Iwi may perform appropriate karakia prior to any of the Tuupuna trees being felled. This
may also occur at the very beginning of the project prior to turning of the soil for the
WWTP;
• Each tree identified to be felled, shall be offered to Iwi in the first instance. Any such
trees shall be delivered to any agreed location, or left on site for collection; and
III. Trees that are unearthed in construction work will be subject to a similar process as
subsection II above.
b. Eco-sourcing of Seed
I. All plants and seeds required for re-vegetation and restoration work for Mangaone stream,
the proposed WWTP and farms shall be eco-sourced from within the Hautapu and wider
catchment, unless otherwise directed by Ngaati Korokii-Kahukura.
II. If the Project requires plants to be obtained from outside the catchment, Ngaati Korokii-
Kahukura will be provided with an opportunity to comment on the alternative plant sources.
III. Ngaati Korokii-Kahukura may also be able to recommend cultural sites or specific tuupuna
raakau and raakau mauri where seeds may be sourced to allow the whakapapa of those
trees to be connected with the project area.
IV. The requirement for eco-sourcing will apply to all landscape, restoration and mitigation
planting.
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6.6 Fauna/Ko ngaa uri a Taanemahuta me Tangaroa
Taanemahuta and Tangaroa begat many descendants that are cloaked in varying forms of animal
life; manu (birds), kararehe (general animals), ngaangara (insects), mokomoko (lizards, skink, gecko)
and ika (fish). Iwi traditionally perform karakia to Taanemahuta and Tangaroa when utilising the
natural environment in relation to all species that descend from the deities. These species are
utilised by iwi in various forms. Manu and ika (tuna, koura, inanga, kokopu) were a major source of
kai for Ngaati Korokii-Kahukura and iwi in general. The animal bones were then used for domestic
tools, musical instruments, ornaments and decorative adornments. Feathers and animal skins were
used for clothing, while a finely woven korowai acknowledged a Rangaatira of chiefly status and
would be made from the finest materials of the descendants of Taanemahuta.
Other descendants of Taanemahuta and Tangaroa are regarded by iwi as kaitiaki and taniwha. In
some instances, the visual connection of te ira taangata (human essence) with these forms can
indicate whether or not an action of the person should or should not be undertaken. These visions
may occur upon the death of loved ones, when food gathering, or when undertaking general
domestic duties. It is believed that our deceased use animals or fish to carry messages to the living.
The descendants of Taanemahuta and Tangaroa provide a link for te ira taangata (human essence) to
te ira atua (godly essence), through te taha wairua (spiritual side). This is the purpose for the
extensive use of karakia of Iwi and its descendants. This reinforces the need to mitigate all adverse
effects upon the uri (descendants) of Taanemahuta and Tangaroa throughout the term of the
resource consents and proposed WWTP project.
As noted in section 6.5, the ecological investigation identified the proposed WWTP site as an area
that is likely a roosting site for Pekapeka (bats). Ngaati Korokii-Kahukura believe that there are likely
to be mokomoko, ika and manu that rely on the vegetation on the project site and also the
Mangaone stream. The identification of these species and opportunities to restore their habitats is a
priority for Ngaati Korokii-Kahukura. The area of Ngaati Korokii-Kahukura is known as ‘Te rohe o te
tuna’, or ‘the place renown for eels’. At a hui held on 12 July 2018, a Kuia from Ngaati Hauaa noted
that the Mangaone stream was an area for eel gathering when she was a child. The Karaapiro stream
and Waikato River are also significant areas for the gathering of eels and various types of kai. The
restoration and protection of these waterbodies to provide habitat for healthy and plentiful types of
food is a priority for Ngaati Korokii-Kahukura and Waikato-Tainui.
a. Restoration and Protection of Taonga species
In relation to the Fonterra Hautapu activities and proposed WWTP, Ngaati Korokii-Kahukura propose
the following conditions:
I. Iwi will identify taonga species to be included in the Cultural Monitoring Plan (CMP). This
includes birds, lizards and fish species.
II. The Kaiaarahi and Kaitiaki will be engaged to facilitate the recovery, transfer and placement
of any taonga species impacted by the proposed WWTP or activities of Fonterra Hautapu.
III. A Taonga Species Restoration and Protection Protocol shall be developed which includes
details of the actions to achieve the restoration and protection of identified taonga species.
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IV. A restoration plan for the Mangaone stream and area associated with the WWTP shall
provide suitable habitat for all taonga species.
V. Any Taonga species found deceased within the section shall be gifted to iwi.
VI. Green corridors for birds shall be provided for to ensure a link between waterbodies and
mountains within the catchment.
VII. Access for eel and native fish migration and movement within the catchment shall be
provided for. Removal of pest fish, to support the population growth native species should
also be considered.
6.7 Earthworks and Surplus Material
Papatuuaanuku is Earth Mother, encompassing every facet of the natural environment, adorned
with the fauna and flora species of her children Taanemahuta and Tangaroa. Maaori puraakau
(stories) relate the separation of Papatuuaanuku from Ranginui by the efforts of their son
Taanemahuta. The formation of the first human woman from the soils of Papatuuaanuku occurred
at a place called Kurawaka. The many children of Papatuuaanuku and Ranginui gifted aspects of their
bodies and the breath of life was given to her by Taanemahuta. Upon receiving this breath, she
sneezed and uttered the words “Tihei-mauriora”. Her name is Hineahuone, the earth maiden from
whom all taangata whenua (people of the land) descend.
Papatuuaanuku provides physical and spiritual sustenance to taangata whenua. Each part of
Papatuuaanuku contains its own unique whakapapa and when damaged, or removed, the balance of
tapu (the sacred) and noa (the common) is upset. Papatuuaanuku also houses taonga (treasures)
provides the necessities for life. She therefore permeates mauri to every organic being or life form
that dwells within, and out of, her tiinana (body). Iwi respect and honour this relationship.
Iwi conduct a wide range of activities utilising the resources of Papatuuaanuku for both domestic
and cultural purposes. Therefore, any activity which can cause an adverse effect to Papatuuaanuku
should be fully mitigated to maintain the balance between tapu and noa. This demonstration of
kaitiakitanga will uphold the mana of Papatuuaanuku and ensure the active protection of her mauri.
The only known activity that requires the excavation and transfer of earth is the potential
development of the WWTP. The following proposed conditions apply to the digging and moving of
earth related to the WWTP.
a. Earthworks
Fonterra Hautapu shall consult with Ngaati Korokii-Kahukura and Ngaati Hauaa regarding earthworks
management, including sediment control, to ensure the sanctity of Papatuuaanuku is maintained.
This matter is of particular importance to Ngaati Korokii-Kahukura when earthworks occur in and
around waterways. We would like to ensure that there is a balance in quality of materials within the
WWTP site and Fonterra farms.
I. All soils within the Project area should remain within the area.
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b. Archaeological and Surplus Material
I. If archaeological discoveries occur and material is excavated as part of an archaeological
investigation, the material must be returned to the location from where it was excavated.
II. Notwithstanding this, archaeological sites within the project footprint will be destroyed, but
the intent will be to retain any earth within the site through other required site
improvements such as landscaping.
III. In the event that surplus topsoil becomes available throughout the earthworks construction
for the WWTP Project, the Partners shall discuss options for its disposal with iwi.
IV. The exception to the above is any excavated material confirmed as being contaminated,
shall be disposed of appropriately.
6.8 Landscaping Design/Te Whakakaakahu i a Papatuuaanuku
Papatuuaanuku is the embodiment of natural beauty. Upon the separation of Papatuuaanuku and
Ranginui, the children of Papatuuaanuku aggrieved at the sight of their naked mother, each
contributed their natural resources for her adornment. Taanemahuta, Haumiatiketike and
Rongomataane were responsible for the floral aspects, while Taanemahuta and Tangaroa provided
fauna to inhabit and dress Papatuuaanuku.
Ngaati Korokii-Kahukura utilise Papatuuaanuku in many ways and in doing so acknowledge her as
Earth Mother. Maunga (mountains), vast forest lands, waterways and wetlands are all-natural
resources that maintain the state of Papatuuaanuku’ adornment. Each plant species has a
whakapapa from Taanemahuta.
Ngaati Korokii-Kahukura support conditions that seeks to restore the fullest adorning of
Papatuuaanuku. To achieve that state would greatly improve the mauri of the whenua inclusive of
waahi tapu and waterways. It therefore stands to reason that native planting on the farms and the
WWTP will enhance and increase the mauri of Papatuuaanuku.
Furthermore, the relationships that Ngaati Korokii-Kahukura and Ngaati Hauaa have with the
whenua can also be expressed through other forms of symbolism reflecting this connection. Various
structures were utilised for a wide range of purposes by taangata whenua with tuahu (religious
altars), structures for food storage, pou or markers of tribal boundary or significant sites, and to
indicate the genealogy of taangata whenua and their relationship with a particular area. These forms
of traditional structures provide an avenue for cultural values to be symbolised.
a. Seed Sourcing
I. The requirement for eco-sourcing, as noted in section 6.5 shall apply to all landscape,
restoration and mitigation planting.
b. Landscape Management Plan
I. The landscape management plan shall be developed in partnership with Ngaati Korokii-
Kahukura and Ngaati Hauaa to reflect the interests of the iwi and natural environment.
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c. Landscape Design
I. The Kaiaarahi shall engage Kaitiaki with cultural landscape design knowledge to contribute
to the development of the WWTP and restoration activities of Fonterra Hautapu.
II. The design shall incorporate appropriate acknowledgement of the historic landscape,
occupation and other significant matters of importance to Ngaati Korokii-Kahukura and
Ngaati Hauaa.
6.9 Cultural Symbols/Ngaa Tohu aa Iwi
Historically, various methods of symbolism were utilised by Iwi for various reasons. Tribal
boundaries may have been marked with carved Pou Whenua or koowhatu (stone, rock), or used to
symbolise a certain activity that takes place in that area.
Some forms of symbolism would have been used to warn off other travelling parties from entering
an area. A degree of tapu may also have been placed on an area to maintain a balance. Waahi tapu,
food gathering sites, ritual sites to name a few would have been symbolised or expressed in some
way or another. What particular symbolism was utilised for an area would depict the use of the
resources in question, would contain a specific mauri for a specific purpose, and would refer to the
Maaori deities. The symbolism would also show the relationship that the iwi has with the land and
resources, upholding the mana of taangata whenua to that area.
a. Cultural Recognition
II. Ngaati Korokii-Kahukura and Ngaati Hauaa express the significance of places, areas and
activities through various forms. These forms of expression may be captured in the
Landscape design plan or may be expressed separately if they sit outside the project area
but are associated with the space.
III. Expressions, or symbolisms may include, but are not limited to: pou whenua, sculptures,
rock plaques, plantings, and Maaori designs on structures or education panels. These areas
have been identified in section 6.3.
IV. All decisions made on cultural symbolism to be adopted along the project area need to be
confirmed in consultation with Iwi.
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6.10 Education and Training/Ko te Maatauranga me te Whakapakari
Puukenga
Since the inception of te ira taangata (human essence) to te ao marama (the world of light), iwi have
been striving to achieve higher knowledge, awareness or education. This was instilled in iwi through
the exploits of Taawhaki (Maui or Taanemahuta in other traditional stories) of whom traversed to
the heavens to retrieve the 3 baskets of knowledge. Ngaati Korokii-Kahukura intend to continue the
sharing of knowledge with its people and the community. Opportunities to develop the knowledge
of Kaitiaki, through education and training, within the activities of Fonterra Hautapu and the
proposed WWTP should be promoted to fulfil the aspirations of Ngaati Korokii-Kahukura. The
Partners to this CVA will discuss the following opportunities for Iwi members, Kaiaarahi and Kaitiaki:
• Work Experience and Training
• Employment opportunities
• Education scholarships
• Student internships and apprenticeships
6.11 Commencement and Decommissioning of activities/I mua me muri I te
otinga o teenei mahi
Fonterra Hautapu have noted that they no longer undertake dairying of stock on its farms to allow
the soils to better cope with the irrigation activities only. A significant number of physical items are
no longer in use and may be required for removal. This may include the removal of vegetation,
fences, gates, sheds, silos, farm troughs, and various other items. Where the ownership of these
items sit with Fonterra Hautapu, Ngaati Korokii-Kahukura would like to capitalise on the removal of
these items to assist in the development of their lands or properties.
Ngaati Korokii-Kahukura view the gifting of these items as a practical way of mitigating some of the
impacts of the Project.
As the activities of Fonterra Hautapu (including the WWTP) nears completion, or no longer occur,
Ngaati Korokii-Kahukura and Ngaati Hauaa will continue to occupy the lands. As is the tikanga on the
Marae at the end of a big gathering, the work of the hau kaainga continues beyond the leaving of
the manuwhiri (visitors), or in this case Fonterra Hautapu. Excess resources such as kai are gifted to
the hau kaainga. In essence, when you take food to a Whare (house), at the end of the hui or meal,
you do not leave with that same food, unless you have permission of the household. It remains with
the whare as a koha (gift). The remaining resources are recycled, reused and prepared for the next
hui, or distributed to the whanau who supported the hui. At the completion of all activities of
Fonterra Hautapu, the same principle should be applied. Therefore, Ngaati Korokii-Kahukura and
Ngaati Hauaa would like Fonterra to sincerely consider the following:
I. Right of First Refusal on purchased properties or assets. This may include houses, assets
and/or surplus land.
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II. The establishment of Licence to Occupy agreements with Fonterra on areas of land retained
by Fonterra to enable Iwi utilisation of these areas.
III. Gifting of excess construction materials and existing materials to Ngaati Korokii-Kahukura,
including aggregate, wood, fabricated metal, troughs, containers and other materials.
IV. Purchase of lease vehicles no longer required.
7 Summary
This Cultural Values Assessment for Ngaati Korokii-Kahukura identifies values to be considered by the
Fonterra Hautapu and the consenting authorities for the renewal of resource consents, activities
onsite and the proposed Waste Water Treatment Plant. The iwi considers that the underlying
principles of mauri, tikanga and kaitiakitanga, must be upheld to ensure that future generations of the
iwi and community may continue to enjoy this project area in a safe manner. Through the
implementation of these values, the relationship with Fonterra enables the iwi to again connect with
traditional lands.
Various mitigation measures under the CVA allow for the active and effective implementation of
kaitiakitanga principles pertaining to Waahi Tapu (Sacred Sites) and Waahi Tuupuna (Ancestral Sites),
Wai Maaori (Fresh Water) and Puna Wai (Springs and Aquifers), Te Wao nui o Taane, (The realm of
Taanemahuta, being the forests and bushes), Ngaa uri o Taanemahuta and Tangaroa (The fish life and
fauna life of Taanemahuta and Tangaroa), Te Mauri o Papatuuaanuku (The life essence of the land),
and te Hauora o te Taangata (The Health and wellbeing of the People).
Kaitiakitanga is an obligation which the iwi descendants will effect through the implementation of the
CVA and thus realise the aspirations of their tupuna. The ability to deliver these outcomes is derived
from the solid foundation and collaborative kaitiakitanga between Ngaati Korokii-Kahukura and the
Fonterra.
Ngaati Korokii-Kahukura recognise that the activities of Fonterra in the Hautapu site have supported
the employment of many whanau members and improved the social values of the wider community.
We also recognise the impacts on the natural environment, and relationship of Ngaati Korokii-
Kahukura and Ngaati Hauaa with its traditional resources, has been diminished. However, with the
implementation of the conditions and objectives outlined in the CVA, we believe that the relationship
with the lands can be strengthened, and the Waikato River and Hautapu catchment can be better
restored and protected.
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8 Appendices
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Objectives for the Vision and Strategy for the Waikato River
In order to realise the Vision, the following Objectives will be pursued:
a. The restoration and protection of the health and wellbeing of the Waikato River.
b. The restoration and protection of the relationship of Waikato-Tainui with the Waikato River,
including their economic, social, cultural, and spiritual relationships.
c. The restoration and protection of the relationship of Waikato River iwi according to their tikanga
and kawa, with the Waikato River, including their economic, social, cultural and spiritual
relationships.
d. The restoration and protection of the relationship of the Waikato region’s communities with the
Waikato River including their economic, social, cultural and spiritual relationships.
e. The integrated, holistic and coordinated approach to management of the natural, physical,
cultural and historic resources of the Waikato River.
f. The adoption of a precautionary approach towards decisions that may result in significant adverse
effects on the Waikato River, and in particular those effects that threaten serious or irreversible
damage to the Waikato River.
g. The recognition and avoidance of adverse cumulative effects, and potential cumulative effects, of
activities undertaken both on the Waikato River and within its catchments on the health and
wellbeing of the Waikato River.
h. The recognition that the Waikato River is degraded and should not be required to absorb further
degradation as a result of human activities.
i. The protection and enhancement of significant sites, fisheries, flora and fauna.
j. The recognition that the strategic importance of the Waikato River to New Zealand’s social,
cultural, environmental and economic wellbeing is subject to the restoration and protection of the
health and wellbeing of the Waikato River.
k. The restoration of water quality within the Waikato River so that it is safe for people to swim in
and take food from over its entire length.
l. The promotion of improved access to the Waikato River to better enable sporting, recreational,
and cultural opportunities.
m. The application to the above of both maatauranga Maaori and latest available scientific methods.
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Kaiaarahi - Role Description
A Kaiaarahi is required to assist in implementing specific outcomes identified in the Cultural Values
Assessment (CVA) for activities related to the renewal of consents and proposed Waste Water
Treatment Plant (WWTP) for Fonterra Hautapu.
The CVA has been developed by Te Huia Natural Resources Limited in collaboration with Ngaati
Korokii-Kahukura (Iwi) who hold mana whenua within the Hautapu area, alongside Ngaati Hauaa.
The Project will be constructed in an area of significant cultural and natural history, in particular to
Iwi, within the Hautapu area. Naturally significant areas for Iwi include puna (springs), waahi tapuu,
habitat for birds, fisheries, mahinga kai (food gathering areas), te ara o ngaa tuupuna (ancestral tracks)
and areas for cultural ceremonies.
The Kaiaarahi role includes overseeing and assisting the project lead with the implementation of the
CVA and in particular coordinating all cultural monitoring and customs during the construction and
commissioning period. The Kaiaarahi will liaise with the relevant personnel within Fonterra Hautapu,
Iwi and nominated Kaitiaki thus providing a coordinator role between these parties. The Kaiaarahi will
manage the Kaitiaki to ensure cultural monitoring and customs are undertaken as required during
construction.
The role is based on a ‘as required’ basis and will be determined at project management meetings.
The role will be reviewed at critical project milestones. This role is not new to Ngaati Korokii-Kahukura
as we have experience in implementing the Kairahi and Kaitiaki roles with New Zealand Transport
Agency, Waikato Regional Council and other natural resources users.
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The following is an outline of the services required of the individual performing the Kaiaarahi role to
complete this contract. The list is not exhaustive nor is it substitute for the requirements of the
Standard Specification:
Section 1 – The Kaiaarahi position
1. The Kaiaarahi is a role appointed and accountable to Ngaati Korokii-Kahukura;
2. The Kaiaarahi will be contracted by Fonterra Hautapu;
3. The Kaiaarahi is to be remunerated in accordance with the hours that they work on site on
already defined paid activities, and upon approval of their timesheet by the relevant Project
Manager;
4. Hours will vary on a daily basis, depending on weather, site closures, disputes and unforeseen
work stoppages;
5. The terms of contract will be limited to on site work only and meetings, or public and Iwi
engagements, required to support the project;
6. Payment will be made monthly on the submission of an invoice from the Kaiaarahi and on the
basis of the agreed timesheet;
7. The hourly rate is $150.00 plus GST;
8. Travel expenses occurred during working hours shall be paid at IRD travel rate;
9. The Kaiaarahi must at all times comply with the health and safety regulations imposed by
Fonterra Hautapu. This includes pre-work drugs and alcohol testing, random drug and alcohol
testing during the project;
10. It is the responsibility of Fonterra Hautapu to provide the Kaiaarahi with the appropriate
Personal Protective Equipment (PPE). As per the Health and Safety Act, the Kaiaarahi is
responsible for making use of it, and maintaining and replacing the equipment as necessary;
and
11. Fonterra Hautapu will ensure that the Kaiaarahi receives site specific health and safety
induction before commencing works on site. Non-compliance with Health and Safety
requirements on site may result in the Kaiaarahi being removed.
Kaiaarahi attributes:
1. Has basic knowledge of Te Reo and relevant hapuu tikanga and kawa;
2. Someone with work experience in the environmental;
3. Strong time, organisational and people management skill;
4. Effective communication skills including verbal, written and presentation;
5. Proactive in addressing matters without needing to be prompted;
6. Self-motivated and able to work unsupervised;
7. Demonstrate willingness to be flexible and adaptable to changing priorities,
8. Must be physically able to meet the demands of the role (e.g. walking up and down steep
terrain and standing for long periods of time).
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9. Ability to resolve conflict. (will be supported where necessary by Fonterra Hautapu and the
Chair of Ngaati Korokii-Kahukura)
Section 2 – Roles and Responsibilities:
The Kaiaarahi will:
1. be familiar with the CVA;
2. oversee the implementation of the CVA and in particular all cultural monitoring and
compliance.
Coordination and Communication
The Kaiaarahi will:
1. attend monthly contract meeting with Fonterra Hautapu at the site office to provide
information and feedback on cultural related issues;
2. will be the only point of contact with Fonterra Hautapu in all cultural related matters in order
to expedite the communication process. Unless otherwise delegated by the Kaiaarahi;
3. attend Iwi meetings to update Iwi about progress on site and about any issues arising through
the development of the Project;
4. coordinate communication between members of the Fonterra Hautapu, Iwi and nominated
Kaitiaki;
5. organise Iwi meetings with Fonterra Hautapu, as required;
6. attend the necessary hui to make sure that all relevant stakeholders and marae members are
kept informed of the progress of the project. While it is acknowledged that some hui will be
carried out at night, it is expected that the Kaiaarahi will have sufficient time flexibility to carry
out these duties within the time allocated per working week;
7. prepare and distribute via email, a fortnightly report to Iwi and Fonterra Hautapu. This will
include any situations which required cultural attention, a general record of observations
related to the CVA, anticipation of matters in the following week that require decisions from
Iwi and involvement of Kaitiaki.
Iwi
8. The Kaiaarahi will manage and coordinate Iwi input into the design and development of site
management and section related plans. This involves:
a. Ensuring the correct Iwi specialists undertake their roles to review documentation,
provide feedback on documentation, and attend meetings if necessary;
b. Coordinating with the Contractor around the project programme and ensuring Iwi
specialists attend meetings and provide feedback within the agreed timeframes; and
c. Collating Iwi specialists feedback, coordinate and complete any internal
review/approval required, and submit to the Contractor as a final response within the
greed timeframe.
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Kaitiaki
The Kaitiaki roles includes undertaking cultural customs, as determined by the Kaiaarahi, and assisting
project partners with the implementation of the CVA. In particular, performing traditional customs
and monitoring of specific areas within the Project, during the investigation, construction and
commissioning period of the WWTP and general activities of Fonterra Hautapu. It is likely that a
number of Kaitiaki are required to assist in implementing specific outcomes in the CVA throughout the
entire project.
The Kaiaarahi will:
1. coordinate appointed Kaitiaki, as required;
2. communicate with the Kaitiaki on a daily basis while on site, to ensure that he/she knows
where work is being carried out and is aware of any findings;
3. inform the Kaitiaki in all areas of cultural competency sufficient for their role in relation to this
Project;
4. provide all reasonable resources and templates for Kaitiaki to document their observations,
with records to be maintained by the Kaiaarahi;
5. coordinate with Fonterra Hautapu the following tasks to enable Kaitiaki fulfil their roles as
documented in the Kaitiaki Role Description:
a. that the Kaitiaki have received the appropriate induction for their specific role including
Health and Safety;
b. that the Kaitiaki have received the appropriate training;
c. establish a communication protocol between Fonterra Hautapu, the Kaiaarahi and
Kaitiaki;
d. collect, store and distribute Kaitiaki reports to Iwi and Fonterra Hautapu;
e. record and submit Kaitiaki hours for payment; and
f. Fonterra Hautapu shall keep the Kaiaarahi informed when the Kaitiaki are no longer
required.
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Discover of Archaeological Material
The Kaiaarahi will:
1. be present with kaitiaki when earthworks are within 100 metres of a registered archaeological
site or a site of significance. Note: The monitoring will occur from the moment the topsoil is
stripped up until the moment where an excavation level of 2 metre deep has been reached;
2. Perform specific duties associated with the discovery of archaeological material, taonga or
koiwi:
a. Perform the initial karakia as guided by the Discovery Protocols (as per the CVA);
b. Advise Iwi and arrange for Kaumaatua to carry out whakanoa ceremony in accordance
with Kawa/Tikanga before works can recommence;
c. Organise transport, safety equipment and catering for kaumaatua;
d. Should taonga be unearthed, the Kaitiaki will seek advice from the Kaiaarahi and the
Project Archaeologist who will determine if the works need to stop in the vicinity.
Where applicable the CVA Accidental Discovery Protocol will be implemented by
Fonterra Hautapu.
e. Archaeological material is deemed to be ‘owned’ by Ngaati Korokii-Kahukura at point
of discovery.
Discovery of Kooiwi
If Kooiwi (human bones) are discovered, the following process will apply.
1. Project staff will contact Poto Davies on 021 178 0208.
2. Project staff will also contact the local Police and Coroner.
3. The Kaiaarahi will arrange for appropriate Kaitiaki and Kaumatua to be involved.
a. Kaitiaki to be available to perform the karakia whakawaatea upon the initial discovery of
kooiwi. Once the karakia whakawaatea is completed all work in the discovery area will cease.
b. Guidance will be provided from the Kaumatua to undertake the following:
i. Hold appropriate cultural customs to remove the kooiwi;
ii. Determine a place of reburial, with the approval of the Coroner;
iii. Ensure a full plan is developed and fulfilled to see the burial of discovered kooiwi.
4. Kaitiaki to be available to attend the reburial karakia if possible.
5. Kaitiaki to be available for staff as a cultural mentor and advisor at an appropriate time and place.
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9 References
Ngaati Korokii-Kahukura. (2017). Ko waai Maatou: About Us. Retrieved from
http://www.Korokiikahukura.co.nz/ko-wai-m257tou.html
Tau, T.M., Goodall, A., Palmer, D. & Tau, R. (1990). Te Whakatau Kaupapa: Ngaai Tahu Resource
Management for the Canterbury Region. Wellington: Aoraki Press. (Reprinted 1992).