KDK-439447-8-544-V3

BEFORE THE HEARING PANEL

IN THE MATTER of the Resource Management Act 1991

A N D

IN THE MATTER of a submission by Rangitāne Tū Mai Rā Trust and

Rangitāne o Wairarapa Incorporated Society on the

Proposed Natural Resources Plan for the Wellington

Region pursuant to Clause 6 of Schedule 1, Resource

Management Act 1991

A N D

IN THE MATTER of Hearing Stream Four – Water Quality and Storm water

STATEMENT OF EVIDENCE OF JASON REUBEN WARENA KEREHI

ON BEHALF OF RANGITĀNE TŪ MAI RĀ TRUST AND RANGITĀNE O WAIRARAPA

Dated 2 February 2018

Director Aidan Warren aidan.warren@mccawlewis.co.nz

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1.0 INTRODUCTION

1.1 My full name is Jason Reuben Warena Kerehi. I am the youngest son of Te Raako

Warena Kerehi (Muaupoko me Ngāti Kuia) and Mere Rehutai Paku (Rangitāne o

Wairarapa, Ngāti Kahungunu).

1.2 I whakapapa to many of the hapū and marae of the Wairarapa and have strong

affiliations to both iwi of the Wairarapa area. My main hapū affiliation is with

Ngāti Hāmua of Rangitāne o Wairarapa. I grew up mainly around Te Ore ore

Marae north-east of Masterton.

1.3 My other hapū connections to the Wairarapa are:

(a) I whakapapa to Ngai Tumapuhiaarangi hapū on the coast through my

Paku whānau and my Waaka whānau on my mother’s side;

(b) I whakapapa to Te Hika o Papauma at Whakataki (north of Castlepoint)

through my Maaka whānau and to Owahanga through my Power whānau,

also on my mother’s side;

(c) I whakapapa to the Ngāti Moe hapu of Papawai Marae through my Riwai

whānau on my dad’s side.

1.4 Having previously given evidence, I simply refer the panel to my Statement of

Evidence for Hearing Stream 1 and Hearing Stream 3 that gives a comprehensive

collation of information regarding my whakapapa and background.

1.5 I have read the Code of Conduct for Expert Witnesses in the Environment Court

Practice Note. This evidence has been prepared in accordance with it and I agree

to comply with it subject to the proviso outlined below. I have not omitted to

consider material facts known to me that might alter or detract from the opinions

expressed. I confirm that the issues addressed in this Statement of Evidence are

within my area of expertise. For the purposes of transparency, I confirm that

whilst I have read and understood the code, I confirm that I am a member of

Rangitāne and have a whakapapa connection to those who represent the

Rūnanga in giving this evidence. Given my connection and the fact that I have

given evidence on matters relating to my own iwi, it is not appropriate for me to

be speaking in the third person.

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2.0 OVERVIEW OF THE EVIDENCE

2.1 In summary, my evidence will cover the following:

(a) Rangitāne Values and Tikanga:

(i) Everything is connected;

(ii) Mauri;

(iii) Kaitiakitanga;

(iv) Ownership;

(b) Wai Maori (Water):

(i) Spiritual relationship;

(ii) Physical relationship;

(c) Water Quality of our Moana/Awa:

(i) Wairarapa Moana (Lake Wairarapa);

(ii) Lake Onoke;

(iii) Ruamahanga River;

(iv) Tauherenikau River;

(v) Otukura Stream;

(vi) Masterton Streams;

(vii) Makoura Stream;

(d) Effects of Direct Discharge;

(e) PNRP Objectives;

(f) Storm Water:

(i) Urbanisation;

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(ii) Impacts;

(g) Rangitāne Aspirations;

(h) Conclusion.

2.2 Although Rangitāne interests extend north of the Greater Wellington boundary at

Pukaha/Mount Bruce, this evidence is focussed on the Wairarapa district and the

various taonga and resources contained therein. I also note that the primary

relationship with Greater Wellington Regional Council is through Rangitāne o

Wairarapa (the Rūnanga).

2.3 This evidence is based on my own knowledge of the Wairarapa and our takiwā

(area of interest) in particular. I refer extensively to the whakapapa and historical

research led by our recently departed rangatira and tohunga – James Rimene. I

also acknowledge the work and research undertaken by our tribal experts Mike

Kawana (tikanga, historical research, and te reo); Horipo Rimene (Te Taiao Māori)

and Joseph Potangaroa (historical research, education and the environment).

Finally, I reference the reports/evidence prepared in relation to our historical

Treaty of Waitangi claims before the Waitangi Tribunal.

3.0 RANGITĀNE VALUES AND PRINCIPLES

3.1 The values that we hold as Rangitāne in regards to natural resources have been

set out in our cultural evidence presented at the previous hearings. You can find

a comprehensive explanation of our values in Mike Kawana’s first Statement of

Evidence for Hearing Stream 1 at paragraphs 4.1-4.30.1 I will summarise the same

values and simply add information that is more specific to the topics of this

hearing.

Everything is connected

‘Ki uta, ki tai’

‘From the mountains to the sea’

3.2 From the hinterlands, to the ocean, water is the lifeblood. It is a unifying force

that stretches from the mountains, through the bush, down the tributaries and

1 Statement of Evidence of Michael Ian Joseph Kawana on behalf of Rangitāne Tū-Mai-Rā Trust

and Rangitāne o Wairarapa, dated 9 May 2017.

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out to the seas. We do not think of our inland and coastal resources in a separate

sense as each aspect of it is connected as a whole.

Mauri

‘Ko te wai te oranga o ngā mea katoa’

‘Water is the life giver of all things’

3.3 Everything within the Rangitāne domain has mauri. The water, the trees, the

mountains, the rocks, each has its own life force and its own essence. Each stone,

grain of sand, tree, person, whare and marae is part and parcel to the mauri of

Rangitāne. It reminds us that all things are connected. If the elements of that

mauri are desecrated, removed or poisoned then the overall mauri is affected.

3.4 Water being the giver of life, supports and fuels the mauri of all living things. The

contaminating of water can have adverse effects on the mauri of the water and in

turn all living things that depend on it.

3.5 Mauri is felt (kare a roto) and engages the emotions. It is the sense of

completeness that one has with aspects of Papatūānuku that are important and

valued by our iwi. In that emotion of completeness is a feeling of wonder at the

beauty of Papatūānuku (Nature/Mother Earth) and the connection of colours,

sounds, shapes and smells that engage the senses in such a way that a person

feels the power that emanates from nature.

3.6 To understand the concept of mauri, one must imagine or go to their favourite

place. A place that is emotionally powerful for them, and once there, sit and

experience the feelings that place evokes in them. That is the feeling of mauri.

Kaitiakitanga

‘Toitū te whenua, whatu ngaro te tangata’

‘The land is forever, man is fleeting’

3.7 Kaitiakitanga (guardianship) is imperative if the mauri of Rangitāne is to be

retained. If the taonga of Rangitāne are desecrated or poisoned, then we will lose

them. No longer will we be able to stand with mana (pride) on our own land.

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3.8 Kaitiakitanga is crucial to the life of Rangitāne to protect and sustain everything

that is important to us.

3.9 Our interpretation of kaitiakitanga is that we (mana whenua), are the kaitiaki of

the land. Many of the duties of kaitiakitanga have fallen within the ambit of

Ministry of Primary Industries, Department of Conservation, Ministry for the

Environment and regional and district councils. Therefore, it is imperative that

the partnership of iwi and these local/central government entities is maintained

and enhanced.

3.10 Our duty as kaitiaki is to ensure that our people have a voice on those areas,

issues and matters close to them. It is also our duty to ensure that our tikanga is

upheld, understood and utilised.

Ownership of Water

3.11 Te Tiriti o Waitangi guaranteed the protection of our taonga. For centuries, we as

Rangitāne have seen the rivers, lakes and other tributaries within our rohe as

being a part of our identity. We have never seen the water and river/lake beds as

separate things. Therefore, in an ownership sense, we have never agreed to the

transfer of rights whether ownership or otherwise in regards to our water.

3.12 Water is a taonga we hold in the highest regard, for reasons we have continuingly

asserted and further outlined in this evidence. We remain strong to our

kaitiakitanga and have never relinquished this taonga in a kaitiaki or ownership

sense.

3.13 Our cultural practises associated with water are a valuable part of our worldview

in relation to our role as kaitiaki. The role of water in the connectivity and survival

of all life remains key in the survival of the Rangitāne people and our practises.

For these reasons, we must be at the forefront of any discussion that relates to

the ownership or management of our waters and any future plan or policies that

will affect them.

4.0 WAI MAORI (WATER)

‘Ki te ora te wai, ka ora te whenua, ka ora te tangata’

‘If the water is healthy, the land and the people will be nourished’

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4.1 The relationship that we share with water is made up of spiritual and physical

elements of creation. Water creates life and flows through our whakapapa

(genealogy) like the blood pumping through our veins. If not cared for properly,

the mauri of our water can lose its vitality and the people will suffer with it.

Spiritual relationship

4.2 We believe that our world was created from the separation of Ranginui (the Sky

Father) and Papatūānuku (Mother Earth). Their children, tired of being trapped

between the embrace of Ranginui and Papatūānuku, forced their parents apart

bringing light into the world. Heartbroken by the distance between himself and

his love, Ranginui would cry and send his tears down to Papatūānuku. This in turn

gave us water and allowed the whenua to flourish and grow. In short, water is a

god given gift to this earth to create life and sustenance.

4.3 The water cycle is a tohu (symbol) of the enduring love of Ranginui and

Papatūānuku. It is the continuation of their ever lasting love for each other. The

whakapapa of water comes through the marrige of Ranginui and Papatūānuku,

and because they are parents, they have naturally shared that gift with their

children by whakapapa.

4.4 For example, Tane Mahuta (the god of the forest) depends on water for life. The

water nourishes the forests and purifies the land to allow Tane Mahuta to thrive

in the growth of nature. For Tawhirimatea (the god of wind), his use of water

comes in the form of marangai (storms) and āwhiowhio (hurricanes). He was

against his parents being separated and took to the sky to be closer to his father.

Tangaroa (the god of the sea) utilised the water that his parents provided and

formed an underwater world that he could rule and protect. Haumietiketike (the

god of uncultivated foods) utilises the water to support and provides us with kai

such as aruhe (fernroot), pikopiko (forest asparagus) and kowhitiwhiti

(watercress), as well as mushrooms and kākahi (freshwater mussels). In the realm

of Tūmatauenga (the god of war), warriors used water to purify themselves and

lift tapu at the end of battle. This was done by karakia (prayer) with the use of

water. These are some examples of our atua (gods) and how water flows from

Ranginui and Papatūānuku, through their children, and then back to us.

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4.5 Another way of looking at it is that water is the toto (blood) of Papatūānuku. It

flows through her body in the main arteries, which are rivers, and in her veins,

which are the tributaries. Toto provides sustenance to our bodies in the same

way that water does to her.

4.6 The toto of Papatūānuku, being the water, connects iwi to iwi, waka to waka and

whare to whare, in the same way that our blood flows through and connects to

each part of our body. The Ruamahanga is our main blood line, and we share this

every time we say our pepehā. Our river flows from Pukaha/Mount Bruce to

Palliser Bay, and connects all of the hapū of our takiwā as it travels on its journey

out to sea.

4.7 For Rangitāne, the Ruamahanga is the principal manifestation of water as toto

and therefore the connection of iwi whakapapa across our takiwā. It operates not

only as a form of sustenance, but also as a form of toto that links all of us together

(whanaungatanga) in our common identity as Rangitāne.

4.8 All iwi whakapapa to water, and Rangitāne is no different. All iwi have a body of

water that they whakapapa to, be it a lake, a stream or the ocean. By mentioning

our awa (all water sources) in our whakapapa, we are automatically identifying

ourselves with this area. That is the power of identity through water.

4.9 Our rivers and their tributaries hold the toto of Papatūānuku and when those

waterways are unclean and unhealthy, then the Mauri of the awa begins to

deteriorate. Unclean, polluted and toxic water is toto pirau (unhealthy blood).

When there is toto pirau in the human body, our anatomy and main organs begin

to fail and eventually cease to function. The blood of Papatūānuku needs to be

purified. To allow her blood to stay in its unhealthy state only brings one

conclusion, and that is death.

4.10 In our tikanga, water is a medium that has the ability to transfer and transform

spiritual manifestation. Water can provide a means to transfer wairua (Spirit, soul

or energy) between two different places. More commonly water is used as a

medium for spiritual blessings and whakanoa (to cleanse or make right something

that is bad). Like other cultures, water is used to bless things and almost always,

that water must be clean and pure. As mentioned elsewhere in this brief we

discuss the sites of ritual within the waterbodies.

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Physical relationship

4.11 Our physical connection with water stems from tikanga and the traditional ways

of utilising water in everyday life.

4.12 Water is rongoā (medicine) and a common saying here is “haere ki te wai” which

means “go to the water”. When our tūpuna were sick, they would bathe or drink

from our freshwater sources to appease their illnesses. The purity of the water

would cleanse their sickness and wounds. Our tūpuna used the water for tohi or

Iriiri (baptism), karakia (incantations) and noa (make common) as well as utilise its

therapeutic benefits for mental wellbeing.

4.13 Water quality has affected this connection to the point where we cannot be sure

that the water is safe enough for us to conduct these rituals anymore. The fact

that the water quality is questionable, impedes our opportunities to use the water

for those purposes. Should our people continue to follow these rituals and

tikanga, can they be sure that the water is clean enough for them to be healthy

afterwards?

4.14 Our tūpuna saw the waterways as pātaka kai (food sources) that they treated as

their own personal pantry. They settled near waterways for that very reason,

because there was an abundance of kai (food), such as, kowhitiwhiti (watercress),

kākahi (freshwater mussels), tuna (eel), ika (fish) and koura (freshwater crayfish),

to name a few.

4.15 Rangitāne can no longer say with confidence that their traditional food sources

are still pātaka kai and the water quality is a key factor to that.

4.16 Pātaka kai provides food for sustenance, but more than that, pātaka kai are

absolutely central to manaakitanga. Manaakitanga is what Rangitāne would call

one of the pou (pillars) of te Ao Māori and Rangitāne, which is to care, host,

provide for and look after your visitors coming onto the marae and also whānau

living in the area. This is done through karanga (the call of welcome) and

whaikōrero (speeches) by which whakapapa connections can be made and stories

are told to reaffirm links. Through hariru (shaking hands) and hongi (touching of

noses), manuhiri (guests) and tangata whenua (people of the land) form a direct

connection. The last act of manaakitanga is through kai. Good quality kai to

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sustain, to lift tapu, to lift morale and bring people together, all of which would

not be possible without clean water.

5.0 WATER QUALITY OF OUR MOANA/AWA

5.1 All sources of water; creeks, rivers, lakes and even ground water, within our rohe

are important to Rangitāne and vital to our mana, identity and survival. The

detrimental change in water quality, water levels and water flow rates have

affected our well-being, cultural values and traditions associated with our awa.

5.2 Our identity is connected to our awa, the kai it provides, the water it supply’s and

the aesthetic wellness it offers ensures the wellbeing of our people. If our waters

are polluted our identity is marred, our kai is decreased, our relationship with our

awa is lost and our relationships with other iwi is weakened, particularly our

mana.

5.3 Although, each awa has a sepcific significance and tikanga associated with it, we

see them all as important and connected. The maps below identify; the

numerous awa in our rohe, the connectivity of our awa and therefore the effect

and influence each water body has on the other.

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Wairarapa Moana (Lake Wairarapa)

5.17 The Wairarapa Moana has a significant history, the story behind the naming of

the lake has been told by our Koroua, James Rimene, and is shared today through

prominent whakataukī (proverbs) within Rangitāne.

5.18 In this context we refer to Wairarapa Moana as a wider complex of lakes and

wetlands. Wairarapa Moana is highly modified from the times that our ancestors

used it as their pātaka. In pre-European times the lake was three times the size of

the current Lake Wairarapa water body. The lake extent would fluctuate

throughout the seasons aided in part to the river mouth closing at Onoke, freshes

coming through the catchment and tidal differences.

5.19 Wairarapa Moana was a significant site and ‘he kaiwairua’ (vital food source) for

Māori throughout the Wairarapa and beyond. As a source of mahinga kai such as

Inanga (whitebait), Patiki (flounder) and fin fish, the good waters provided us with

tuna (eel) which we used in trade throughout Aotearoa. Just as significant were

the numbers of migratory birdlife that would come here in their millions.

Wairarapa Moana remains a significant home to many birdlife and is why this

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place has reached the final stages of gaining RAMSAR status, which is

internationally recognised.

5.20 Wairarapa Moana was a significant source of tuna for all iwi across Aotearoa and

a major source of trade for local Māori. The management of our waterways has

further impacted on tuna resources throughout the catchment.

5.21 The Lakes’ ability to support the lives of animals, aquatic life and various other

rivers and lakes, as well as being a migration path, gave the Lake cultural value

that Rangitāne seek to regain in part and maintain.

5.22 A major contributor to the degraded state of our Moana is the Lower Valley

Diversion Scheme, which permanently diverted the Ruamahanga around and past

Wairarapa Moana and which enabled the draining of surrounding lands which

have now been converted to farming. A barrier gate was installed at the southern

reach of Wairarapa Moana to mitigate and manage the water levels for the lower

valley including Lake Onoke, Wairarapa and the adjacent wetlands. The river

mouth at Lake Onoke is managed year round to prevent blockage and flooding.

5.23 The cultural impact of the scheme is difficult, but not impossible to quantify.

Wairarapa Moana has suffered at the hands of land conversion to farming and

forestry which has resulted in major issues for the lake through increased

siltation, so much so that it is no more than 2 metres deep in any part. This has

also led to discolouring of the lake which on most days is a large brown mass of

water.

5.24 Currently the water quality of the lake is measured 5.1 (TLI) which indicates the

lake has a very poor level of water quality.

5.25 The impact of poor water quality, warming waters as a result of water levels and

the low or increased flow rates have had a detrimental impact on the traditions

Rangitāne associate with Wairarapa Moana. The lake is an integral factor in our

identity. As kaitiaki we fear that the continued degradation of our moana will

affect our identity and impact on our kaitiaki responsibilities. In turn this will

destroy our ability to manaaki and provide traditional kai for manuhiri and

whānau.

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Lake Onoke

5.26 The location of Lake Onoke by the sea embodies our whakatauki ‘ki uta ki tai’.

Rakairuru, a taniwha that drifted on the surface of Lake Wairarapa, caused lake

Onoke to close each autumn when the great eel migration was about to occur.

5.27 With the Ruamahanga River flowing into it, Lake Onoke provides an important

migration pathway and life cycle for our native fish species. The continuation of

that life cycle is critical in the continued traditional fishing our hapū and whānau

have practised throughout the catchment, for over 700 years.

5.28 The values associated with Lake Onoke are closely linked to that of the

Ruamahanga River. The quality of water and the water levels are dependent on

the Ruamahanga River and the opening of the lake to the sea. Historically the

harvesting of medicinal plants, sea food and eels among others, provided for a

vital source of sustenance and wellbeing to Rangitāne.

5.29 The water quality of Lake Onoke is 5.1 (TPI) and is dependent mainly on the

inflows of the Ruamahanga, and to a lesser extent Wairarapa Moana and the

Tauherenikau River. The sea provides a natural flushing system with the cleaner

sea water entering the lake when the mouth is open. However, the closing of the

mouth causes a build-up of contaminants discharged into the lake, resulting in the

further degrading of the water quality.

5.30 Lake Onoke being the last link to the sea, plays a vital part in the migration

pathway of our native fish. If discharge from various land uses both urban and

rural continue at current rates, then degradation of water quality and the impact

on fish population will worsen. Consequently seafood, plant life and healthy

drinking water would degrade also.

Ruamahanga River

5.31 The Ruamahanga River, being of high cultural importance to Rangitāne, is a very

significant water system in the Wairarapa valley, and thus in our takiwā.

5.32 The water quality of the Ruamahanga River is variable but to my memory, has

decreased over the past four decades. Where once there were an abundance of

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places for recreational swimming, the algae is so bad that people mainly avoid the

river.

5.33 There are a number of factors for this degradation. In my view, the accumulated

effects of farming, horticulture, fertilising, herbicides and urban run-off are the

primary culprits. The increase in forestry estates also contributes to added

siltation and tannins leaching into our water ways. The biggest problem is that

our world view has been ignored for far too long

5.34 River management practices have, over time, resulted in alteration to natural

river formation as rivers are regularly graded to ensure smooth flows and to

lessen risk of the rivers breaching onto nearby private property. This has

removed the ability of fish species to live healthily in our rivers. In many cases it

has taken away recreational spots for whānau. This practice also contributes to

water flowing across a wider area at lower flows leading to warming of the water

temperature and in turn providing the right conditions for algae growth and other

pests.

5.35 The increase in algae is becoming an all-too common event and is almost

permanent in some places. Henley Lake which has its own flushing regime is a

prime example of where man-made intervention has caused a number of issues

for water quality.

5.36 The lake suffers from gravel build up at the point where it extracts water from the

Ruamahanga to flush and flow through the lake system. With little or no flow the

algae growth is huge over the hot summer.

5.37 As soon as the lake became first operational (80s) it immediately killed off one of

the finest and most used swimming spots for Masterton whānau. Just

downstream of the Henley Lake outlet was a spot affectionately known as

‘Limestone’ accessible from Colombo Road on foot and by car along Watsons

Road. Whānau refused to swim there because of the “water fowl faeces and

weeds” that flowed out from Henley Lake. To this day no-one swims at

Limestone, it is now consigned to history as a place of recreation. To a lesser

extent it has an impact on another favourite water hole further downstream

known to locals as ‘River Road’ where the Ruamahanga meets the Waipoua. The

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Waipoua is impacted from the outlet of the lake within Queen Elizabeth II Park so

at the confluence there is a meeting of this pollution.

5.38 The Ruamahanga River has been the receptacle of every waste water scheme in

the Wairarapa Valley. The first to enter it is the Rathkeale College scheme.

Masterton’s waste water and storm water flow into the river at Homebush,

Carterton along the Mangatarere, Greytown at Papawai, Martinborough south of

the Waihenga bridge and Featherston directly into Donald’s Creek and then into

Wairarapa Moana.

5.39 Whilst councils are now being more proactive around sustainable and ethical

discharge, the discharge to the Ruamahanga continued for the first 150 years of

urban development.

5.40 Today, our ability to source fresh and clean water to engage in our cultural

practices, to source fresh and unpolluted kai, to marvel on aesthetically pleasing

water has diminished and in some cases vanished forever and it is not getting

much better.

5.41 We are however in some small parts, seeing an improvement in how people are

valuing our water ways and how landowners especially, are treating waterways

that pass through their properties. Fencing off of water ways, riparian planting,

and restoring wetlands has resulted in marked improvement in water quality and

amenity. In some parts waterways (often creeks) are reverting to sustainable

habitats for native fish species with variably pebbled beds and clear water.

However, this is far from enough to be sufficient change.

5.42 The Ruamahanga remains one of the most significant waterways for Rangitāne.

We may never see it as a deep river again as changes in land use have limited

what can be done from here, but we can and should do everything possible to

improve the water quality across the catchment. We should better manage our

impact on the waterways and think smarter about how we can one day swim in it

again.

5.43 A simple solution is to ensure our worldviews and values play a leading part in any

policy or plan relating to the river.

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Tauherenikau River

5.44 The Tauherenikau River was given its name by Haunui-a-nanaia. After climbing

the Rimutaka Pae maunga (ranges), he came down into the valley, to the

Tauwharenikau (Tauherenikau) River. Lining the banks of the river were huts

made with large palm leaves from the Nikau trees that forested the area. The

name is reflective of the huts and the materials used to build them.

5.45 The Tauherenikau River plays its role in the connectivity of our awa. As we have

previously stated, this connectivity means that each of the awa are affected by

the quality and health of the water that flows through each waterway. The

degradation of the Ruamahanga, Wairarapa Moana and Lake Onoke, along with

their tributaries, has seen a decline in the health of the Tauherenikau and its

traditional use by local Māori.

Otukura Stream

5.46 The Otukura catchment historically provided an abundance of harakeke, as the

high ground water was ideal for its growth and maintenance. The water from

Otukura stream was vital as it provided fresh water to the Wairarapa Moana. The

stream was traditionally another source of tuna, watercress, inanga and kokopu.

5.47 Although this stream is small, it is important that its waters be healthy and clean.

This stems from our view that all water is tapu. The connectivity of all water

means that where one waterway is unclean then the health of another is at risk.

5.48 The current water quality of the Otukura stream is poor and as a result the tuna

numbers have declined with other mahinga kai following suit. The cultural status

of the Otukura as a source of kai, has diminished. There has been an increase in

engagement from our community to see this small but vital waterway return to its

past glory. We strive to have kai be plentiful once again.

Masterton Streams

5.49 The city of Masterton is blessed with fresh spring-fed streams that emanate to the

west of town and flow through and under the town ending up as part of the

Ruamahanga. The presence of these creeks are a valued asset for many of the

residents of Masterton.

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5.50 The main streams include Solway which starts at the showgrounds, the Kuripuni

which starts at Millennium Reserve and flows down Millard Ave and Michael

Street. Wairarapa College, the Makoura Stream and Mahanga which is north of

the Waipoua River.

Makoura Stream

5.51 The Makoura stream is arguably the most significant of these streams as many of

the other streams merge at some point into this, before it empties into the

Ruamahanga at Homebush Treatment Plant. The source of the Makoura is very

significant to local Māori and was of extreme importance to the village of

Ngaumutawa village on the western edge of town. Makoura was given its name

by the tangata whenua who acknowledged the stream for the abundance of

koura that inhabited the stream and also of local folklore where a tohu appeared

in the guise of a white (‘Ma’ meaning white, in this case it refers to albino) koura.

5.52 The Makoura provided clear and clean water to the Ngaumutawa village, who

utilised the source for drinking water and cleaning water. It was the Makoura

that was used for cleansing the women after giving birth to a child, therefore it

was critical that the water be free from contaminants. It was also found that the

Makoura was a fantastic catching ground for koura. Many children would use the

Makoura as a safe hunting ground for koura, and refine their skills required to

forage.

5.53 The current state of the Makoura has dramatically changed from what it once

was. For a start a whole town was built over it. Starting in the west it passes

through farmland where cattle are often seen mid-stream. It immediately passes

through the Kokirikiri Block which was the site of a timber mill, past the railway

yards and then through the old gas works which is a significant contaminated site.

The stream then enters the western suburban part of town where other spring

fed streams meander through, it disappears under the CBD through pipes and

pops up briefly on the east side before again entering pipes finally emerging near

Makoura College on the east. It then weaves its way through lifestyle blocks

towards its final destination where the towns wastewater treatment plant

discharge (until recently) entered the creek and then the Ruamahanga River.

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5.54 Whilst municipal waste water is treated and disposed of differently now it is not a

perfect solution. Masterton’s wastewater treatment system is to remove solids

before entering the holding pools and then exposes the water to the sun.

Discharge to a nearby series of fields where it filtrates through the strata into the

ground water has been plagued with engineering problems. In a major fresh, the

Ruamahanga flows over and through the ponds and back into the river again, the

argument being that water in such an event is highly contaminated anyway.

6.0 EFFECTS OF DIRECT DISCHARGE

6.1 Rangitāne have consistently submitted over the last 30 years on all water

treatment disposal applications, and into district and regional planning, that our

preference is discharge to land and we have opposed any discharge of waste

water or treated waste water directly into a natural water body. Carterton has

changed how they operate with disposal to land and use of wetlands, we

commend them for this. Masterton chose the infiltration route and we are

waiting to see the results of this method and whether it has been effective. South

Wairarapa is reviewing their schemes also but appear to be looking at alternative

options than direct discharge into the Ruamahanga.

6.2 As it stands, the current amount of discharge of treated water and sewage

effluent directly into various water bodies is beyond inappropriate. It has a

devastatingly detrimental impact on our cultural values and the importance that

Rangitāne places on those water bodies. It also undermines our role as kaitiaki in

that we have not fulfilled our role or have neither been effective as kaitiaki in line

with our own tikanga.

6.3 All waterways have mauri, therefore each has a tapu or tikanga that restricts or

instructs what activity can take place there and how it should be carried out. It is

a common practise in te Ao Māori to ensure human waste/pollutants are not

disposed of near or into a water body. This practise is mirrored in the positioning

of modern day marae away from waterways and the separation of the wharekai

(kai preparation area or kitchen) from the wharepaku (human waste disposal area

or toilet). It is held in te Ao Māori and in Rangitāne tikanga, that the two remain

separate. To have a cross contamination is to cause a serious desecration.

KDK-439447-8-544-V3 18

6.4 In te Ao Māori, there is little distinction between humans, animals and plants. We

each contribute to the collective wellbeing of each other and our environments.

6.5 The discharge of animal waste or run off from farms is considered different to the

discharge of human sewage and waste into our water ways, but for Rangitāne this

is still seen as imperfect practise. When discharged to water, both have adverse

effects on the water quality and usability by humans, animals and other life alike.

6.6 We are creatures of the land and therein lies the solution. The preferred method

of discharging waste is to the land. It is not only more natural but manageable

and can be monitored effectively. For Rangitāne this also includes the

management of run off waste from the wider catchment as the development of

the land surrounding our various awa have further contributed to the decaying

quality of the water.

6.7 That being said, despite it being our preferred method the capacity of land types

differs and there will come a point when Papatūānuku can only take so much

pollution. The land cannot filter the nutrients enough for it to lessen the impact

on ground water and into other waterways. We also do not fully understand the

cumulative impacts of these practices over time and the impact they have on our

environment.

6.8 The discharging of wastewater into our awa is an act of desecration. The breaking

of tapu and tikanga and the consequent negative effect this has had on the mauri

of our awa, means that we cannot continue the cultural practises I have

mentioned earlier.

6.9 The kai we once collected in abundance is becoming more polluted and with

knowledge of sewage being discharged into our waters, kai becomes

unfavourable to collect, for risk of illness.

6.10 The long-term discharging of waste water into our awa has already changed the

way in which our iwi interact with them. It has degraded the kai, the drinkable

water and the well-being of the Rangitāne people, effectively minimising our

connection to our awa.

6.11 Through historical land loss and confiscation of 98% of our land, we have lost our

direct ability to insure the day to day maintenance of our awa. Consequently,

KDK-439447-8-544-V3 19

because we no longer own the land that surrounds the various water bodies in

the Wairarapa, we cannot actively protect our awa from degradation, something

we historically practised as tangata whenua in a real way. We have lost the direct

control to exercise our kaitiakitanga and give effect to our Rangitāne values as

many of the land owners of our waterways do not share a similar world view.

6.12 If we lose our connection to our awa, the impact to our identity and the survival

of the Rangitāne people, both present and future will be at risk. Our identity and

role as kaitiaki are linked to the quality of the water. If the current degradation

were to continue, the mana of Rangitāne will be adversely effected and our

traditional way of life destroyed.

6.13 Further, the connection by whakapapa to our hapū and whānau downstream

means that we are defiling their mauri by allowing our human waste to enter the

system further upstream.

7.0 PNRP Objectives

7.1 Not all awa in the Greater Wellington Region has been covered by the proposed

plan. For this reason the plan does not sufficiently recognise the values of

Rangitāne pertaining to our awa, nor does it adequately allow for those values to

be recognised.

7.2 Rangitāne sought the inclusion of a range of schedules (Schedule B, C, F1b, F1c,

F2a, F2b, F2c, F5, and H) in relation to the limits for TSS in rules such as R42

(Minor Discharges). The values and qualities of those other sites and areas are

integral to the overall health of fresh water and coastal systems. Prescribing

precautionary water quality standards for these areas is important where

discharges are to be permitted.

7.3 The degrading water quality is felt throughout all the waters in the Wairarapa.

The connectivity of our waters means that the quality and values significant to

one body of water, are significant to them all.

7.4 Continued pollution will destroy the already declining mauri of our awa. If the

current decline in the mauri of our awa were to continue, then all life that it

supports and provides for will also continue to decline. Rangitāne cannot stress

KDK-439447-8-544-V3 20

the fear we feel for the deteriorating state of our awa and what that may mean

for the future.

7.5 With a lessened impact and input as owners of the land due to colonisation and

Te Tiriti breaches, Rangitāne rely on the policies and plan to not only recognise

the Rangitāne values associated with water, but to give effect to them in the day

to day management of our waters in the Greater Wellington Region. It is

important to Rangitāne that our views are implemented, only in this way will the

plan, its objectives and policies reach the right standard.

7.6 It is important to understand that the values we place on our rivers and lakes are

not just tied to water quality and contact recreation, it is more than that. As

kaitiaki it is our duty to protect the wellbeing of our rivers and lakes, and all those

who connect, use or in some way interact with them. To negate from this is to

impact our mana as an iwi.

7.7 Our mana is partly founded in our capacity to provide kai for our iwi and our

whanaunga. To provide manaaki is part in parcel with our kaitiaki duties. There is

an expectation from whānau that we as ‘iwi’ be a strong voice for them.

7.8 We value each awa the same. Different tikanga is associated with different awa

depending on the use and practises associated with it, whether that be a place of

spiritual importance, of healing or of gathering mahinga kai. We view our awa as

a whole, they are connected both physically and spiritually. There is no hierarchy

of significance. Because of their connection, the degradation of the smallest

stream impacts on the largest river and so each body of water must be protected,

managed and sustained with that connection in mind.

8.0 STORMWATER

8.1 Excess water or waipuke (floods) was the closest thing our tūpuna had to storm

water. Storm water is the consequence of Papatūānuku not being able to absorb

the tears of Ranginui. It is a manmade creation and a cultural clash whereby the

natural cycle of water from Ranginui to Papatūānuku is interrupted. It has been

interrupted by concrete, asphalt, buildings and structures that impede the ancient

and natural cycle of exchange. Because Papatūānuku is not able to absorb in its

natural form, the excess water must flow through manmade structures such as

KDK-439447-8-544-V3 21

pipes, gutters and drains while it picks up contaminants with nowhere to go other

than back into our natural waterways.

8.2 In its truest form of aroha (love) Ranginui’s tears are pure, but once they reach

Papatūānuku those tears begin to poison her. Through its contact with manmade

structures, the water becomes polluted by our modern ways of living. It becomes

a perpetual cycle of impurity.

Urbanisation

8.3 In the 1920s to the 1960s, the impact on our identity as Rangitāne was keenly felt

with the widespread urbanisation of Māori, which decimated traditional marae-

based hapū communities.2 One of the effects of urbanisation on Rangitāne is the

clearance of vegetation that naturally filters storm water before it enters natural

waterways. That vegetation and natural filtering system is essential to maintain

the water quality of our takiwā.

8.4 The effects of urbanisation were widespread and affected not only Rangitāne but

all iwi, to a greater or lesser extent.3 The conversion of our traditional lands to

arable/horticulture, coupled with the impact of urbanisation provides a number

of challenges to Papatūānuku and her ability to handle run off and impurities.

8.5 Our urban storm water systems have a massive impact on water quality. In most

urban areas these systems are old and inefficient. In a major storm event they

direct all urban pollution into our waterways which affect waterways and people

further downstream.

8.6 We know that every time we use water it will eventually flow back into our river

and so we are mindful of how we use it, but this would not be the case if the

whenua was still able to absorb the water. Urbanisation concentrates storm

water. It has transformed our takiwā, interrupted the natural water cycle and

polluted our water.

2 Waitangi Tribunal, Wairarapa ki Tararua Volume III (Wai 863, 2010), at 1034. 3 Above, at 1043.

KDK-439447-8-544-V3 22

Impacts

8.7 The environmental impacts of storm water stem from the pollutants that the

water picks up as it travels through the storm water systems. The water becomes

polluted by oils, grease and hydrocarbons from roads, and chemicals from

household living.

8.8 Untreated storm water can result in loss of species, loss of habitat and degrade

water quality. We already consider our indigenous species to be endangered and

do not want to see the complete eradication of those species. We want to put a

stop to the loss and do not want to see our water quality get any worse, but we

are heading in this direction if we do not address these issues now.

8.9 The pollution storm water causes is further degraded by the inadequate

infrastructure that is currently in place to deal with it. Wairarapa is becoming

drier but heavy rain events and flooding are seasonally common.

8.10 It is our preferred view that storm water is also treated before it enters the

natural waterways, although we know this is almost an impossible task given that

we have no artificial receiving environments. However, we support the efforts of

Councils to educate our population on how to dispose of any contaminants so

that when there are storms the quality of run off is improved.

8.11 Low impact design for urban environments allows for more natural ways of

managing storm water, emphasising conservation and using on-site natural

features to protect water quality. This is something that Rangitāne would

recommend.

9.0 RANGITĀNE ASPIRATIONS

9.1 Water quality must improve and it should be a major measure of our efforts to

protect, manage and recover our environment. Therefore, Rangitāne want to see

tangible improvements to water quality and a timeframe for outcomes to be

achieved. This will insure the objectives of the plan can be met over time and

improvements are meaningful and measurable.

9.2 Iwi must be a central driver of the solution. We have demanded a better cultural

approach to wastewater and in most cases recommending discharges to land only

KDK-439447-8-544-V3 23

to be told that as a community we cannot afford that. Yet here we are in the 21st

Century with international research, public pressure and political sway telling us

iwi were right all along and that this is now the preferred way of doing things.

9.3 Solutions must put Papatūānuku first, not profit. Other interests will say the

opposite, that without economic growth we can achieve nothing. I am seeing

more and more cases where landowners can see merit (economic as well) in

better cultural and environmental practices.

9.4 There has to be improved methods of dealing with runoff, storm water and

wastewater.

9.5 Planning should follow the contours and flow of Papatūānuku not some arbitrary

council boundary or landowner property. Planning and permission should put the

land first and match to an appropriate land use.

9.6 The need to implement wetlands to act as a filter and to also enforce discharge to

land over discharge to water, will improve the water quality. The Mauri of our

awa will be enhanced, benefiting both the people and other life dependant on

clean water.

9.7 We need better research to tell us when enough is enough and how much that

actually is. The ongoing presence of algae in rivers is an indicator that continued

land modification, usage and practice over time has tipped the balance to the

negative and it might take some effort and leadership to first halt and then

reverse this.

9.8 Councils need to allow iwi, hapū and whānau more opportunities to fulfil their

duty as kaitiaki. This will recognise our connection to places and requires us to be

part of the solution. It also recognises our position as a Treaty partner.

9.9 It is one thing to right good rules, policies and procedures but these mean nothing

if there is no penalty for non-compliance. I do not have to travel far to see cows

in streams, polluted waterways or storm water with no mitigation. Compared to

other regions, our rate of prosecution is low to woeful and in some cases non-

existent. If I lived in a region where I broke the rules and was punished, I would

not do it again.

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9.10 As kaitiaki, iwi would take a stronger view on compliance and my aspiration is to

see iwi take an active role in this alongside Council.

10.0 CONCLUDING COMMENTS

10.1 Water is integral, not only to the relationship that Rangitāne shares with natural

resources, but also to maintaining the mauri of our waterways.

10.2 We were gifted life by Ranginui and Papatūānuku and instead of showing our

gratitude and appreciation, we choose to allow our environment to slowly

degrade at the whim of our actions and decisions.

10.3 We accept the world that we now live in, but we need to adapt to the needs of

Papatūānuku and protect it as kaitiaki, instead of placing external factors above it.

We need to develop long term solutions that incorporate the key values of

interconnectedness, reciprocity, mauri and kaitiakitanga.

10.4 Our time here is limited to what we give back and how we care for the resources

that we rely on to survive. Water is a key component to this and we are very

lucky here in Rangitāne to have ready access to it. Just imagine the position we

would all be in, both in terms of our quality of life and economically, if our

waterways were clean and healthy. That is the future that Rangitāne strives for.

10.5 Planning is a significant tool in the mitigation of the impacts we place on

Papatūānuku and it remains our aspiration that together we can do the right thing

for all. The whakatauki ‘he aha te mea nui o te ao – he tangata, he tangata, he

tangata’ is pertinent. We should do the right things for the people, all people.

Ngā mihi ki a koutou.