A CULTURAL IMPACT ASSESSMENT OF GENESIS ENERGY S CASTLE HILL WIND FARM BEFORE THE AEE

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1 A CULTURAL IMPACT ASSESSMENT OF GENESIS ENERGY S CASTLE HILL WIND FARM BEFORE THE AEE by Rawiri Smith on behalf of Kahungunu Ki Wairarapa, a resource consent officer for a mandated iwi in Wairarapa A FINAL REPORT 21 July 2011

2 TABLE OF CONTENTS Introduction 1 The Structure of the Report 8 The Issues 11 The Impacts 13 Why Use The Hierarchy of Needs? 17 The Realm of Tawhirimatea 18 The Whenua 21 Nga Kai Mo Te Iwi 24 Nga Wai Mo Te Iwi 28 Mana Whenua Assertion 30 After Considering the Draft AEE 34

3 INTRODUCTION 1. The following report defines the cultural impacts of Genesis Energy s proposed electricity generation project, referred to as the Castle Hill Wind Farm project, from an area loosely defined as the Castle Point Block 2. This Cultural Impact Assessment has been commissioned before an Assessment of Environmental Effects has been finalised for the project. 3. The cultural impact assessment then predates accurate placement of proposed turbine placement, methods of construction, specific planning of infra structure, specific information about conservation plans, expected noise levels, any accuracy around suspected visual impacts, any clear indication of the opportunity for employment, any proposal for Maori cultural inclusion in any plans for construction, operation or any level of interest in cultural input directly to this project. 4. Indeed the consultation can be best characterised by general discussion about issues at a conceptual level without specific data. 5. More data has been presented in open days, and via project information sheets developed and provided by Genesis Energy. 6. While these presentations have included associates with respect to environment and visual content, but not associates in terms of cultural perspectives. 7. When these details are made known, the author of this report, and the iwi he represents reserves the right to comment further on cultural impact assessment issues. 8. Without this accuracy impacts can be seen as conceptual too. 9. The culture being analysed with respect to possible impacts of the proposed development is Maori, specifically Maori iwi, hapu and whanau who have a connection to the land area known as the Castle Point Block and Rangiwhakaoma. 10. Part of the proposed development site was referred to as Te Tapere-nui- -Wh tonga before this name was associated more tightly with the Western side of the Puketoi range and 40 Mile Bush 11. The names T maki-nui- -Rua and Te Tapere-nui- -Wh tonga applied to the denser lowland forests in the inland area, but sometimes embraced a more extensive area of forest that Page 1

4 included the slopes of the Puket Ranges and the environs towards the coast including, for example, the Taut ne Bush This land for the proposed development is an extensive area so crosses different names, but is most squarely known as Castle Point block after it was sold and Rangiwhakaoma before it was sold. 13. The author of this report has been made aware of the land to be used in the proposed development by Genesis Energy. 14. This kind indulgence of Genesis Energy in providing two site visits and the mapping of the area in shape file format has allowed iwi to overlay the development and speak to whanau about their cultural landscapes 15. Map one shows the proposed development in the Castle Hill area with the purple dots estimates of where the turbines might be placed. The black lines are the internal roads and the pastel green shading is the land block the developer will be working in. 16. While the Castle Point Block or Rangiwhakaoma extends wider than the proposed development, it represents a unified block of land for tangata whenua. Rather than being defined through accurate surveying this map is defined by the natural features of the Puketoi Range and the coastline and the rivers that run between them. 1 accessed 1/ 2011 Page 2

5 17. There were aspects of the land purchase of Rangiwhakaoma that was ceremonial, befitting the first sale that was the first plank that would lead to an unprecedented purchasing achievement by the government. The estimated acreage of the Castle Point block was 275,000 acres, for which 2500 was to be paid. This of course equates to less than a penny an acre. The deed was signed by some 301 people, the leading chief being Wiremu Te Potangaroa from Mataikona and included people from outside the area, children and others who wanted to be a part of the ceremony The land sometimes has been characterised as unproductive, but the indicators are that this hinterland was productive as the name, Ohiaruhe suggests. One neighbouring area created in 1872, Upper Taueru was described by Bagnall 3 as and of the richest description, accommodating extensive Maori gardens in the early 1860s The available documentary evidence suggests that purchasing commenced before a surveyor was even available Bagnall, A.G., Wairarapa: an historical excursion, Hedley's Bookshop for the Masterton Trust Lands Trust, Masterton, Crown Forest Rental, WAI 863 Map Book Part Two, Waitangi Tribunal, Wellington Patterson, B. R., The Pre 1865 Wairarapa Land Purchase Surveys, A Preliminary Assessment, Copyright: B. R. Patterson, September 1998 Page 3

6 20. This map from Mc Lean s papers indicates the inaccuracy of the survey from that time and the speed that this purchase was pushed through. 21. This cultural impact assessment proposes to present a cultural landscape and the associated thinking about the landscape and how the proposed development will impact that thinking and that landscape. 22. The hierarchy of needs by Maslow presents a connection from physiological needs to the need for self-actualisation. 23. In traditional times Maori went from these basic needs for survival or motuhake through to tino rangatiratanga or self-actualisation as in figure 3. Figure 3: Transforming Maslow s Hierarchy of Needs Maslow s Maori Hierarchy of Needs Hierarchy of Needs Physiological Needs Motuhake Needs Air Air Including wind Food Kai Water Wai Shelter Nga Whare Safety Needs Security, Order, Law, Stability Tautoko Needs Security, Order, Law, Stability Belonging Needs Work group, Family, Affection, Relationships, Turangawaewae Needs Roopu Kaimahi, Whanau Aroha Whakapapa Esteem Needs Self-esteem, Achievement, Mastery, Managerial responsibility Mana Whenua Needs Naming, Characteristics of a People Feats Mastered Rangatiratanga Page 4

7 Self Actualisation Needs realising personal potential, self-fulfilment, seeking personal growth, peak experiences. Tino Rangatiratanga Needs Self - determination Inputting to the direction Leadership of widest interests Implementing innovation 24. While the context for Maori includes traditional, familial entities with respect to the hierarchy of needs, there is a stream of development from the hierarchy of needs that Maori can relate to, even when Maori find themselves in fluctuating stages. 25. Depending on the circumstances like climatic variations or natural disasters, Maori, like other cultures, might find a stronger need for survival, even after existing in a prior state of tino rangatiratanga for generations. Tangata Whenua 26. The RMA section 6 protects matters of national importance and one of these is the traditional relationship between the land and the people. For Maori, tangata whenua status, defines who each iwi is, who each hapu is, who each whanau is. 27. This is simply because the environment is the parameter that determines how people thrive and survive. For the whanau of the Castle Point Block or Rangiwhakaoma Block there were many aspects of survival. 28. Both thriving and surviving on the whenua built characteristics that defined its tangata. 29. Once Were Gardeners might not be a film title, but the signs from a former era remind us of our roots even as modern life has drawn tangata whenua away from the whenua 30. A significant connection is to the sea, but this relationship is not part of the development, and is mentioned only to bring perspective to the connections I will present as land-based activities of the proposed development s land. 31. Many commentators on land East of the Puketoi have mentioned the lack of Maori habitation, but have not given thought to taupahi status. Taupahi is a Wairarapa term for seasonal living places and is equally apt when considering coastal places and hinterland places like the Puketoi Range. Page 5

8 The Place of Tangata Whenua 32. Determining the tangata whenua of any block of land is fraught with issues of over representation. 33. Through the different dimensions of time that extend from the land s original settlement through European discovery; to squatterocracy; on to extensive agricultural land use; to the present time; and a proposed future that projects intensive energy generation shaping our landscape; are various groups of people. 34. Maori are a part of each group. I would like to recognise the connections the iwi Rangitaane has to the land I will identify below and I recognise them as a dominant grouping. 35. I am confident Rangitaane will identify their connections and this will be best left to their connections. 36. As a representative of Kahungunu Ki Wairarapa I would like to assert that this iwi has been a part of the land that is to be developed for renewable energy and as such Ngati Kahungunu has a status that has been recognised by the developer. 37. I am aware that I have a vested interest in asserting this proposition as I am employed by Kahungunu Ki Wairarapa and it is the iwi I am registered with. 38. I will in the following paragraphs illustrate the connection of Kahungunu to this land, but recognise there are other connected peoples. I will respectfully allow them to assert their connections. Castle Point Block or Rangiwhakaoma 39. A point where the status of Maori can be ascertained is at the selling of the land, where the proposed development by Genesis Energy is a part, to the government when it was the original Castle Point Block or Rangiwhakaoma 40. This block was recognised as the first Wairarapa Block to be sold. 41. This chief Wiremu Potangaroa had been a fighting chief in the musket wars and had joined the exodus to Nukutaurua with predominantly Ngati Kahungunu people from the Wairarapa province. 42. Another indication of the standing of Ngati Kahungunu is that the chiefs who were meant to influence Wairarapa people to sell their land after they initially tried leasing rather than selling were Ngati Kahungunu chiefs who were from outside the area, Hapuku. Page 6

9 43. Interestingly when other areas were sold Rangitaane chiefs from outside of the area, the western side of the Tararua range were involved in land sales. Whakapapa Connections to Kahungunu 44. The dominant hapu cluster for whanau at Rangiwhakaoma, Whakataki, Mataikona and Aowhanga is Te Hika o Papauma. 45. The ancestor Papauma was married to Rakaihikuroa who is most often recognised as the mokopuna or grandchild of Kahungunu. 46. The son of Kahungunu and the father of Rakaihikuroa was Kahukuranui, another prominent chief. While these coastal places are not in the area of the proposed development, people migrated from these areas to the north eastern boundary of the proposed development to amongst other things, gather food. Page 7

10 THE STRUCTURE OF THE REPORT 1. The protection of the connection between a traditional, cultural landscape and tikanga is provided for in the RMA in section 6, matters of national importance. 2. What needs more analysis is how these relationships for Maori fulfils the hierarchy of needs and that is what this cultural impact assessment will address. 3. Then conversely what happens when Maori are unable to fulfil the hierarchy of needs? Will any of the needs be hindered by the proposed development 4. There are other considerations that will impact on the Maori culture from this proposed development and I will outline the model below. 5. Cultural impact assessment could take many avenues in the presentation of impacts, but rather than risking irrelevancy, what will be presented below will seek to be relevant for the legal process with respect to hearings and relevant for Maori. 6. References will be made to the legal framework of the RMA as they arise because of the protection that our laws afford all parties and in this case Maori. The following sections will be referred to in this report: 7. Section 5: The purpose of this Act is to promote the sustainable management of natural and physical resources by sustaining the potential of these resources to meet the reasonable foreseeable needs of future generations; safeguarding the life-supporting capacity of air, water, soil and ecosystems; avoiding, remedying or mitigating any adverse effects of activities on the environment. 8. Section 6: All those exercising functions and powers under the RMA shall recognise and provide for the following matters of national importance (c) the protection of areas of significant indigenous vegetation and significant habitats of indigenous fauna (e) the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu and other taonga (f) the protection of recognised customary activities Page 8

11 9. Section 7: Other Matters: All those exercising functions and powers under the RMA shall have particular regard to (a) kaitaiakitanga (c) the maintenance and enhancement of amenity value (f) the maintenance and enhancement of the quality of the environment 10. Section 8: Treaty of Waitangi All those exercising functions and powers under the RMA shall take into account the principles of the Treaty of Waitangi 11. Section 33: Transfer of Powers (1) A local authority may transfer any 1 or more of its functions, powers or duties under this act, except this power of transfer to another public authority in accordance with this section. 12. Section 104: Consideration of applications (1) The consent authority must, subject to part tangata whenua, have regard to- (b) any relevant provisions of (i) a national environmental standard; (ii) other regulations; (iii) a national policy statement; (v) a regional policy statement or proposed regional policy statement; (vi) a plan or a proposed plan; 13. Policy 47 of the Proposed Greater Wellington Regional Council s policy statement 14. Kaupapa Maori theorising has promoted Maori perspectives to great effect, but more importantly it is in keeping with Maori worldviews rather than colonised and paternalistic views foisted on Maori. The six principles of Kaupapa Maori theorising are: 1. transformattive principle that seeks transformative action; 2. whanau principle that seeks benefit for all parts of the community 3. socio economic principle that acknowledges the difficulties whanau face 4. taonga tuku iho principle that acknowledges what we have been passed down to us 5. the ako principle that acknowledges the preferred way Maori want to transmit knowledge 6. The kaupapa principle of a collective vision from the people going forward Page 9

12 15. In the division of the concerns this report will follow Mason Durie s Whare Tapa Wha model of understanding four aspects of Maori life. These divisions will be referred to implicitly: 1. Tinana or physical aspects 2. Whanau or family aspects 3. Hinengaro or aspects of thinking 4. Wairua or spiritual aspects All these models will woven together to give a measure of impacts both positive and negative to ultimately be considered as part of an AEE presented by the developer. Page 10

13 THE ISSUES 16. As whanau cross the west to east divide as they travel over the Puketoi Range, how will they feel when faced with the vision of the wind farm? 17. What in the hierarchy of needs for a culture will be impacted? What in the hierarchy of needs for a culture can be placated? What in the hierarchy of needs for a culture can be enhanced? 18. In order to undertake a cultural impact assessment, it is important to understand the culture of the people who whakapapa to the land where the proposed development is to be built. 19. The descendants of those who developed the land prior to European discovery of this area are scattered throughout the world, but are found mainly in the North Island of New Zealand. 20. Tangata whenua have moved for the opportunities that other places avail them, but often Maori will come to a need to understand their traditional relationships. 21. Like other remote rohe, whanau return to the place they are tangata whenua for events that include tangi, land trusts, birthday celebrations, whanau reunions, weddings, seasonal food gathering, burial of whenua, treaty claim information, marae improvements, memorials like war recognitions, kawe mate, diy marae (with or without the cameras), protest about inappropriate development, as part of the community in civil defence, whakapapa wananga, and many more events. 22. Not all whanau are ready to connect to their roots, but the processes of connection, reconnection, restoration or revitalisation are all parts of cultural renaissance. 23. The connections are supported as expressed in terms of the law referred to above 24. The impacts of proposed developments are usually issues of concern rather than issues of opportunity. Below both types of issues will be addressed. Specific Issues 25. The cultural landscape for tangata whenua in these current times include these issues: 1. Visual impact of the proposed development on whanau of Rangiwhakaoma 2. Economic opportunities from the development can enhance the culture of Maori 3. The opportunities to establish a character for the area that enhances the mana of those who are descendants 4. Planting plan with indigenous fauna could plicate the loss of opportunity for extensive reclaiming of whenua for indigenous plants Page 11

14 5. Whanau are connected to the water ways downstream, and being aware of the care developers take up stream is a way of acknowledging safety and security concerns of people downstream 6. Being a part of the corridor for native birds is an opportunity that whanau could appreciate 7. The possible location of short tail bats like other areas of Wairarapa is difficult to identify because of the small range of flight that short tail bats fly 8. The wind corridor the wind farm is located in can be the place and the element that can enhance the mana of the tangata whenua. 9. The impact on children as their hierarchy of needs gives the opportunity to identify with their whenua. 10. The impact on parents as they pass on to their children the sense of being tangata whenua 11. The opportunity for impacts to be positive can be transformative when the cumulative effects of these impacts are taken into account 12. The noise levels of the wind turbines might not be as adverse on people in the isolated area of the proposed development, but the effect on birds could be minimized 13. The movement of earth during construction will include the possibility of accidental discovery of archaeological artefacts. 14. The construction of the internal roading is expected to impact on the environment as the landscape is expected to be modified Page 12

15 THE IMPACTS Visual Impacts 26. When the whanau of Te Hika A Papauma cross the divide of the Puketoi Range and look east across at what was known as the Castle Point Block or Rangiwhakaoma, their traditional homelands, how will the sight of the proposed wind farm impact on them? 27. The visual impact has been mapped from different points in terms of showing how little impact there is on more residential stationary viewers. 28. A positive impact of the visual impact can be at the information board that explains the development. For Wairarapa whanau when the impacts in this section are presented positively on the same information board, there can be a development of which, Maori can be justifiably proud. Economic Impacts 29. When the whanau of Te Hika A Papauma realise the cultural landscape that fed generations of their tipuna is now generating electricity, how will the opportunities of the proposed development impact on them? 30. The whanau could be involved in many of the employment opportunities and are drawn back to their whenua in a mana enhancing manner. 31. It is difficult for whanau to understand how electricity can be generated so close to them, but they have to pay some of the highest charges on some of the poorest lines. There are many opportunities for Wairarapa whanau to benefit from the start of electricity generation through to benefiting from future connections. 32. Wairarapa whanau can be made fully aware that the benefits from the proposed development can be indirect in line with the rest of New Zealand; can benefit indirectly as the province in general realizes better electricity supply. 33. The indirect economic impacts of sponsorship for whanau might be realized through support for programmes like the Nga Kanohi Marae trade training scheme that benefits marae. 34. Other indirect economic impacts include the community sponsored Genesis Energy Centre, 35. Direct sponsorship of iwi has been an option for other iwi in areas of wind generated electricity Page 13

16 The Impact of the Change of Character for the Area 36. When the whanau of Te Hika A Papauma realise the change of character for their homelands, how will this impact on their culture? 37. Being a place that supports extensive generation of renewable energy could be a characteristic of this land that whanau from this land can be proud. 38. The context of supporting programmes that are environmentally friendly, many examples are mentioned in this section, shows the developer as environmentally friendly past self interest to a leader within the community that surrounds the proposed development. The Impact on Indigenous Fauna 39. Indigenous fauna, in particular native birds could be impacted on as the proposed development contributes to being a part of the corridor for birds from Kapiti Island through Pukaha and ultimately out to Rangiwhakaoma. 40. Continuing the research into bats, especially short tailed bats that could be indigenous to Wairarapa as they are in other parts of the Wairarapa. The long tail bats can be impacted by the proposed development too and they need to be monitored too. The Impact on Indigenous Flora 41. While there is very little indigenous flora left on the farmlands where the proposed development will take place, there is an opportunity for the planting plan around sites to be planted with natives from the area. 42. The symbolic importance of the presence of native plant can satisfy some of the hierarchy of needs for tangata whenua as indigenous flora itself struggles to survive and progresses through the stages so the indigenous flora contributes to tino rangatira for tangata whenua. 43. The wider aspirations of tangata whenua can be achieved as indigenous flora supports indigenous fauna, supports rongoa and supports traditional skills like raranga or weaving. The Impact on Water Ways 44. The proposed development s impacts on water ways is of concern because many of the prominent water ways for Wairarapa and the Manawatu start in the area set to be a wind farm. The construction impacts could be a liability or an asset to the water ways. The Impact of Wind 45. Wind has been a resource to the ancestors of this place and acknowledging the whakapapa to wind, acknowledging the effect that has for a developer working with wind as a part of acknowledging the space shared by developer and tangata whenua could allay the fears of our whanau. Page 14

17 The Impact on the Whanau Unit, Especially The Children 46. The whanau unit contains many roles, each of which has been placed under stress for Maori. The transmission of Maori knowledge is a key responsibility for Maori parents. The key role for children is to have fun and enjoy their whenua because it is safe and because it is accessible. This is not always the case for either parents or children. The Impact on the Way Information is Transmitted 47. The image that is portrayed about the area from its major developer can work with parents when the message associated with the area works with the korero Maori are trying to communicate; or could end up working against parents when there is a conflict between their message of the developer and the message from the parents. The Impact of the Cumulative Effects 48. The ultimate impact for Maori is the transformative nature of the cumulative effects. The wider recognition of the development throughout New Zealand can bring whanau from this area to examine the relationship to their traditional whenua. When the opportunities of the impacts above are realized the mana of the whanau can be enhanced. The Impact of Noise 49. Noise levels from the turbines will need to comply with the yet to be announced national noise standards so the impact of noise when the proposed development is operational. The impact of Earth Movements 50. Again the adverse effects associated with this activity like hours of work and dust will be minimized by the isolation of the site, but still needs to ensure that the effects are minimized on the surrounding environment. 51. The usual mitigation methods of ensuring sediment is not entering the waterways would minimize the adverse effects from earth movement. 52. There is a need for an accidental discovery protocol that includes the discovery of archaeological artefacts, human remains and animal remains. The Impact of the Construction of Internal Transport Systems 53. The need for roading to be wide enough to transport turbine components can mean that gullies, valleys and other depressions need to be filled in. 54. The effects on waterways in these types of constructions are usually minimized through offsetting and in the proposed development sites there are some problematic impacts if this process is followed. Page 15

18 55. Offsetting across catchments in an area where there are headwaters have cultural impacts not just about the artificial mixing of waters and their respective mauri, but also the practical movement of water to another catchment where it does not return and therefore contribute to its original catchment. 56. This of course is not the only way of mitigating the effect of modifying the landscape to accommodate appropriate roading, culverts can allow the course of waterways, even ephemeral streams, to be maintained. 57. The advantage of maintaining headways that source major waterways and major catchments that flow north, west, east and south is much like the transmission of electricity to all points of the compass. 58. Recognising the importance of this area in terms of waterways would indicate to Maori that their valuing of waterways is shared by the developer and enhance the reputation of the environmentally friendly generator of renewable energy. Page 16

19 WHY USE THE HIERARCHY OF NEEDS? The Physiological Needs Across The Aspects of Whare Tapa Wha 1. The physiological needs seem on the surface to be aligned with the physical aspects of the whare tapa wha model and while I will concentrate on this first in each of the following four sections, there are other aspects of wellbeing that are impacted. 2. The need for breathing, food and water are essential to survival. Any strain to provide these three will concentrate the mind quickly on these needs. The stress associated with struggling to provide the essentials of life has an impact on hinengaro or the mental wellbeing. 3. The understanding of ha in Maori terms is complicated, but we can concentrate on the aspect of breath connected to the maunga here in terms of settling the wairua or spiritual wellbeing. 4. The whanau or family wellbeing is placed under stress when essential needs are struggling to be met. As parents feel that they are not meeting all the levels in terms of the hierarchy of needs, stress is added to the family environment. The Reason for Using The Hierarchy of Needs To Explain Cultural Impacts 1. The explanation of cultural needs is sometimes obfuscated by the references to points of difference. 2. The reference to points of similarity can help to gain an appreciation of the Maori cultural experience, but the danger of this is that those trying to understand the Maori worldview that it is exactly the same as other cultures. 3. The use of Maori translations is to keep the similarity, but move away from we re exactly the same Page 17

20 THE AIR AND THE WIND Motuhake Need The Ha 4. The whakatauki Hoki atu ki tou maunga. kia purea ai i nga hau o Tawhirimatea. Return to your ancestry mountain to be purified by the winds of Tawhirimatea Connects the maunga to clearing the mind, taking a depth breath and as an individual Maori stands atop of the Puketoi range looking at the proposed development land after development eventuates, what will the visual effect be for that person. 5. In a nearby place this moment is described as Manawatu, the heart standing moment as the breath is caught in the throat. In this case this moment is positive as the Manawatu Gorge is breath taking. 6. The massive permanent change to the landscape by a maximum of 250 large or 286 medium turbines will be breath taking, but for Maori this will be a negative. The vision in front of the viewer is not a natural landscape like the Gorge, but the opposite, a distortion of a natural landscape. 7. While breath catching moment is immediately overcome by the next breath and as such the physiological need has been met. The mind though is unsettled as the need for a connection is undermined. 8. The examination of visual impact has been extensively researched, but commercial sensitivity is the reason why these shape files have not been shared, this has not allowed communications with a wider group of Maori to occur. 9. Hopefully when the AEE is completed the mapping of the visual impacts from a residential perspective will be available for everyone. The mapping of the visual impacts for the traveller will be the same as the residents, but the impact will be different. 10. How Maori are impacted by the visual changes to the landscape will challenge their need to connect to place, the third level in the hierarchy of needs. Travelling through the proposed development land when the wind farms are fully developed occurs after the visual impact when the divide on the Puketoi Range is crossed. Tautoko Needs Exploring other opportunities 11. The wind has been used for recreation. The game with respect to wind is manu aute, kite flying. While this is something that can happen all year round, Maori kite flying has been the focus of Page 18

21 Matariki. The Maori New Year was an opportunity to remember the past and celebrate the future by enjoying games like kite flying. 12. When Whatonga arrived in this new land he studied the skies and the winds and as he played with the manu aute he realised the power of the wind. Turangawaewae The Character of the Whenua 13. A part of Castle Point Block is Rangiwhakaoma and a literal translation could be running sky and matches with the character of the strong gusts that occur in this area. 14. There is also the korero that this was the name of one of the original crew that was alongside Kupe and rather than conflicting as stories, they can easily be seen as synergetic 15. The Castle Point Block like other blocks of land are places that Whanau identify with as their foothold in the earth. Mana Moana 16. As generations of Maori lived in the area learning about wind currents and what weather conditions they brought and how this affected things like growing seasons Maori became more attuned to their environment 17. This was another aspect of Matariki as tohunga instructed others in concepts about growing seasons from the clues in the environment including wind Tino Rangatira Needs Exploration 18. The name Te Taperenui a Whatonga applies more to the Western side of the Puketoi Range, but has at least a conceptual connection, more appropriate to the naming of land in Maori terms, to the eastern side of the maunga. 19. Whatonga is the kai hautu or captain of the waka, Kurahaupo. 20. The waka was brought to Aotearoa of course by the strength of wind. Whatonga came to Aotearoa so he could find his father Toi, a tino rangatiratanga use of the wind. 21. The wind is a source of power that has allowed tipuna to establish our people in this land 22. How the treatment of wind by the developer can be an aspect to expand on is presented at the end of the report Page 19

22 THE WHENUA Motuhake Needs Land 23. Maslow s physiological needs point to a need for a physical shelter. The proposed development land has been chosen because it is exposed to constant strong wind. 24. The land is a barrier for rain laden North Westerly s, but as the wind attests the rain can be driven into the western slopes, so the shelter from the harsh rains. 25. The climatic changes and how the land will cope with these changes Tautoko Needs Cultural Landscape 26. From a Maori worldview the land is able to support tangata whenua and I will leave to discussions below look at the land resources of food and water. The cultural landscape can strengthen whanau as Turangawaewae Needs Affection as tangata whenua 27. The relationship of Maori and their culture and traditions with their ancestral lands, from the Resource section 6 (e), is a connection to the land often expressed as turangawaewae. 28. Turangawaewae or the foothold is expressed through pepeha and for this area the pepeha starts with Ko Puketoi te maunga. 29. As in other pepeha the maunga locates a person at least visually, but the sudden visual impact for a traveller returning home involves the cumulative effects of their past connections to the maunga. 30. The challenges to the visual sense as the tangata whenua person travels from West to East crossing the Puketoi and looks down at the proposed development of 250 turbines are an accumulation of values entrenched in generations of Maori. 31. This cultural impact assessment asks the fundamental question, What is the experience for this tangata whenua member at this point? 32. How will the permanent change to the cultural landscape affect tangata whenua? 33. What hierarchy of needs for tangata whenua are being affected at this point? Page 20

23 34. In order to mitigate any adverse effects how have these hierarchy of needs for tangata whenua been developed over generations? 35. The understanding of this development is needed so when adverse effects are mitigated, the root cause as well as the obvious effects are recognised and provided for, as is required by the Resource Management Act section 6 (e). 36. Why would tangata whenua be travelling this route? Mana Whenua Needs 37. Tangata Whenua have been displaced physically because urban development and its advantages has occurred outside the traditional turangawaewae. 38. This physical migration has occurred to satisfy many of the hierarchy of needs, but not all the hierarchy of needs. 39. Indeed the attempts to colonise Maori in this situation have not been totally successful because even when a traditional hierarchy of needs seem redundant, archaic and even marginalised by direct and indirect challenges tangata whenua yearn for home. 40. While tangata whenua live in the worlds of others, the Pakeha world, the rohe of other Maori they know they have mana whenua of a cultural landscape if not a physical landscape. 41. Tangata whenua return from places west of their traditional homelands as they bring their dead to whanau urupa or cemeteries where generations are interred; as they return to their customary fisheries to fill their Christmas tables; as they return to contribute to the development of farms on traditional lands reserved by whanau and defined as wahi tapu on the first maps; to bring water to marae complexes; to research and present grievances for the Waitangi tribunal; to participate in whakapapa wananga; to sit on paepae as the voice of tangata whenua; to karanga to manuhiri; or even to come to a place where values are the traveller s values and they can rest from the constant assertions of other cultural values. 42. At great expense to tangata whenua travel to assert their mana whenua status. 43. When do tangata whenua from the proposed development area feel they are on their whenua in cultural landscape terms? 44. Is it at the Manawatu Gorge where their taniwha helped to form this landform? 45. Is it at places named after their atua, named after the acts performed by their tipuna or named after their tipuna? Page 21

24 46. One place for those who are tangata whenua in the Castle Point Block or Rangiwhakaoma is a top the western boundary, the Puketoi. 47. A stop to take in the view at this point, to cast off frustrations, to take a deep breath could be met with resignation when looking over 250 turbines. Tino Rangatiratanga Needs Developing Relationships 48. The need for tino rangatiratanga is for tangata whenua a part of a relative autonomy because tangata whenua are subject to statutes and regulations as are all New Zealanders. 49. Like other minorities in democracy, tangata whenua have limited opportunities to enhance their cultural landscape unless they engage and educate developers. Page 22

25 NGA KAI MO TE IWI Motuhake Needs Food 50. The slopes of the maunga that are a part of the proposed development were traditionally mahinga kai sites, or food gathering sites. 51. There were normal food gathering sites but there were also enhanced food gathering sites. 52. The establishment of coastal settlements in the Castle Point Block or Rangiwhakaoma was supported by the hinterland accessed by travelling along the waterways that were a part of why food was growing on the slopes of mountains and foothills, including the proposed development areas. 53. A reason why there were so many coastal settlements in relatively close connection is because food resources could support these settlements. 54. These food sources had to be more than the food sourced from the ocean because this source of food is subject to seasons. The stress of the off-season was eased by the food sources from the hinterland. Tautoko Needs Security of Supply 55. Being attuned to the growing seasons allowed a sustainable harvesting. Whanau would set up taupahi places or seasonal places of residence first with growing seasons then hunting seasons. 56. The close proximity of settlements indicates a rich interior, because the establishment of new settlements is dependent on food supply. 57. The settlements of the Castle Point Block include Rangiwhakaoma, Whakataki, Mataikona, Aowhanga and Waimimiha. The staple diet for Maori included aruhe or fern root. 58. The recording of many types of fern on the mountain and hill slopes indicates a rich fern growing area. 59. Names from the area associated with fern included Pongaroa. When the staple diet was established the taupahi built up skills in gathering other foods. 60. Are there other opportunities to establish significant blocks of fern in its variations? Page 23

26 Turangawaewae Needs Work Groups 61. The standard foods of the ngahere or the bush were supplemented by other foods, birds and cultivated foods. 62. The whanau groups from taupahi became more organised and formed more effective work groups. 63. The wild foods include the manu or the birds that were plentiful in this area because the birds had plenty to feed on. 64. An investigation of bones found in sink-holes reveal a range of ground fossicking birds including moa, kiwi, waka and takahe. 65. The rebuilding of bush in a strip from Kapiti Island through to the east coast reveals the flourishing flocks of kereru, koako, tui and ruru. 66. Oral history about the preservation methods to keep populations of the Huia alive were ultimately unsuccessful but indicated the diversity of bird life. 67. Will the proposed development hinder any future plans to restore the population of birds in this area? Work Groups Intensive Agriculture 68. The abundance of life is a factor of a good supply of water, and added to this is a naturally occurring nutrient in the soil, lime. 69. The wide coverage of the nutrient was due to the number of waterways moving lime from its source in the mountain slopes to flatter areas. There were other foods from flora including karaka, cabbage trees and kekie. 70. Cultivations include mara kai or extensive gardens that were identified by Pakeha as they settled the area and remnants of garden walls were found as far inland as Alfredton. 71. The historical food basket contained in the Castle Point Block or Rangiwhakaoma continues today in sheep and beef farming, one of which is a farm on Maori land owned by the Owhanga Incorporation, unbroken ownership from pre European times. 72. Are the developers able to work with local agriculturalists to work in a synergetic ways? Page 24

27 Mana Whenua - The Mauri of the Whenua 73. The richness of the food resource in the sea and on land points Maori to a spiritual concept of mauri. This is sometimes defined in Pakeha terms as life essence and while this is true it does not cover squarely the meaning because there are many layers to mauri. 74. Mauri ora is about the abundance of life where mauri mate is the decline of life. The approaches to life referred to by Maori as wehi, ihi and wana is about the awe and fascination of life. 75. It is what Maori feel when they stand to acknowledge in waiata tautoko, song of support to someone from their home who has achieved much and represented the well. These are the feelings of those who understand that mauri that brings mana. Need for Tino Rangatiratanga Realising the Potential of Mauri 76. In the physical sense, life essence or mauri ora means there is an abundance of life because a physical form of an atua has been planted and has given this extra life to the place. 77. The mauri was often planted when the migrating waka landed. The significant landing of a waka at Castle Point before Cook passed by and even before the place was named Rangiwhakaoma, was Kupe. 78. For many iwi this tipuna or ancestor, Kupe was the very first discoverer of, as his wife exclaimed, Aotearoa, the land of the long white cloud. The first place he stepped on according to Wairarapa history was what was later called the Castle Point Block or Rangiwhakaoma as he rested before returning to chasing the wheke. 79. This is the same wheke that was hiding in Te Ana o Te Wheke o Muturangi, the cave of the octopus of Muturangi, under Castle Rock, the same rock where the Castle Point Block or Rangiwhakaoma lighthouse stands now. 80. For Maori this traditional place is the earliest place and the mauri of the hinterland is a tohu of Kupe, as is the mauri of the moana at this place. 81. Descendants from the Castle Point Block or Rangiwhakaoma are aware of the taonga tuku iho, the treasure handed down to them. Colonisation has restricted the mauri of the whenua in substance and the proposed development will affect the mauri of the whenua in form, the form of the land. 82. The awe of life could be undermined when whanau look upon their heritage, passed down from the first discoverer, and find it is permanently changed. 83. The need for Maori is to have mana whenua at least of the cultural landscape as explained by the fourth stage of Maslow s hierarchy of needs and as allowed by section 7 (a) of the RMA. Page 25

28 84. For Maori kaitiakitanga extends to protecting mauri, maintaining the mana whenua by being responsible for the taonga tuku iho passed on to us. 85. The transmission of knowledge from the land of the proposed development can be maintained for all parts of our whanau and will be a part of the recommendations at the end of the report. Page 26

29 NGA WAI MO TE IWI Motuhake Needs Water 86. The need for water makes this a treasured commodity for Maori. 87. Traditionally springs or waipuna were valued greatly because they were often the source of waterways. 88. Again the lime content of the soil profile meant that springs are a part of the Wairarapa landscape as they are a part of the proposed development landscape. 89. Another water source are the hills like the ones in the proposed development. 90. The cultural landscape views these sources of waterways, ie springs and headwaters as tapu or sacred places because even though these starting points are small and sometimes ephemeral they have continued to feed long rivers. 91. In figure 4 the map following the headwaters can lead north, west, south and east on major river networks. 92. The physiological need is essential, but the tautoko stage builds the need to connect river users initially, then connecting whanau as inter marriage unifies people. Tautoko Needs Growing Alliances 93. The Tiraumea stream on the eastern side of the Puketoi range leads into the Tiraumea River on the western side of the Puketoi range and then into the Manawatu River. 94. A Maori purakau or story tells of this water system when a taniwha, Okatia in the form of a totara log travels from the eastern slopes of the Puketoi range along the waterways till it meets the Ruahine and makes a whole through these hills now called the Manawatu Gorge. 95. While these stories map the waterways to places where strong totara can be sourced and the associated food might be found, they also show the importance of the source. 96. The story does not just depend on the Manawatu River, but on how smaller tributaries that are all part of the system. 97. From the hills of the proposed development rivers like the Taueru river that eventually connects with the Ruamahanga, at Hurunuiorangi marae; the Whareama River that meanders through the Castle Point Block or Rangiwhakaoma ending at the coast at a fishing village, Waimimiha; the Whangaehu River joining the Ruamahanga at Pakaraka. Page 27

30 Turangawaewae Whanau connections 98. These were transport systems from coastal areas to the interior valley in what has been described above as sourcing food, but in this section is growing from the need for survival to augmenting the subsistence life style; to the establishing of walking tracks along the waterways because they were not always navigable, for trade in a gifting and bartering economy. 99. The first surveyors followed the Maori paths and later the tracks that the early settlers had made They became escape routes from invading tribes from outside of the area who had superior technology So while the proposed development area seems isolated, the waterways lead to whakapapa connections and to support in a range of familial contexts. This is one way people relate to the wider rohe of Wairarapa, The Bush and the Manawatu provinces. 6 Page 28

31 MANA WHENUA ASSERTION KKW aspires to tino rangatiratanga, but realises this is often relative autonomy. The Resource Management Act contains a section, section 33 that aligns with these hopes The transfer of powers, requires a level of confidence from the local government authority transferring powers and the community these powers will be used in, so any developments that KKW are involved in we will try to qualify ourselves a little more for this ultimate privilege While Genesis Energy is not directly involved in this transfer of powers, building our relationship as an asset is clearly in KKW interest. For this reason the cultural impacts of a mutually beneficial development will be outlined first The significance of the proposal to have 250 turbines in a collection of wind farms can be culturally defining if the proposal is set in an appropriate framework The establishment of a MOU by tangata whenua and the developer and KKW can bring assurance for comments like this cultural impact assessment to be a part of a process rather than an end point The MOU can suggest through the life of the development, consideration of KKW as an asset at any level will be part of planning, then when a decision is made from planning that includes KKW, this organisation will be an asset in the implementation of the plan KKW understands the obligation it has to inform the developer about how it might be an asset Sometimes strength-based approaches that are a part of a MOU are perceived as viewing developments through rose tinted glasses, but the approaches should be seen as solution orientated initiatives An example of this could be seen in the very simple naming of the development with reference to the place of the development Naming has the possibility of being a branding opportunity. At the sale of this land to the government in 1853, this block of land was a part of the strategically important, and named the Castlepoint Block Prior to this the customary title was not governed by surveyors, but was loosely described as Te Taperenui A Whatonga. Page 29

32 112. By taking a strengths-based approach, the name Te Taperenui a Whatonga, in some interpretations, the playground of Whatonga, there could be a concentration on the name Integrating the name with the development of wind farms could bring the following opportunities for constructing a story to tell The game with respect to wind is manu aute, kite flying. While this is something that can happen all year round, Maori kite flying has been the focus of Matariki. The Maori new year was an opportunity to remember the past and celebrate the future by enjoying games like kite flying When Whatonga arrived in this new land he studied the skies and the winds and as he played with the manu aute he realised the power of the wind Today the power of the wind is the renewable energy source that is generating clean electricity We are still learning about our land, something Whatonga started when his was the first footsteps to play in Te Taperenui a Whatonga. Incidentally this name is also from a place of tertiary learning, the whare wananga, established when Whatonga arrived in Aotearoa in a northern location The use of this strength can address issues that rise from the challenge to mana. Attacks on the mana of this area have concentrated on the isolated nature of this area This is best portrayed by Gordon McLachlan s references to Eketahuna in his book, the Passionless People leading to T-shirts that read: 1. London 2. New York 3. Paris 4. Eketahuna 120. The general population of the area thrived on the attention, so responses to disparaging comments have been turned to a positive Indeed the ongoing survival of a town as small as Eketahuna for the general population is down to recognising its own value Now with the nation s largest wind farm on the doorstep of Eketahuna is again an identifier for the area The Eketahuna wind farms are identifiers tied to the general population, but they do not appreciate the loss of mana for Maori. Page 30

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