Marine Cultural Health Indicators Report · of Conservation have partnered on a project to develop...

MarineCulturalHealthIndicatorsReport

Preparedfor:TeRūnanga o Toa Rangatira

Preparedby:Rawiri&LindaFaulknerTuTaiaoLtd

[email protected]

1Ngāti Toa Rangatira – Marine Cultural Health Indicator Report

June2017

ExecutiveSummaryCultural health indicators are a valuable and relevant set of attributes or signs that can be used to inform future monitoring and management frameworks. Te Rūnanga o Toa Rangatira is committed to revitalizing its knowledge to inform the development of a marine management framework that will give expression to the identity, priorities and interests of the iwi.

To achieve this, Te Rūnanga o Toa Rangatira, Greater Wellington Regional Council and the Department of Conservation have partnered on a project to develop marine cultural health indicators (MCHI) for Ngāti Toa Rangatira. The purpose of this project is to explore the mātauranga-a-Toa Rangatira that is known and what contribution it can make to the health of the moana and its surrounding environment.

The project had two components involving the review of a set of existing information to identify key themes, and the facilitation of a wānanga to explore remaining Toa Rangatira knowledge about marine cultural health. This report brings together the findings of these two components and provides a summary and recommendations to inform a broader programme for the development of cultural indicators for the marine environment.

There is no doubt that Ngāti Toa has a wealth of information to inform a Marine Cultural Health Indicator Framework. Ensuring that Ngāti Toa have adequate mechanisms to capture, store and use this mātauranga-a-iwi into the future is critical for the ongoing utilization of this knowledge. This work provides opportunities for enabling the unique combination of science and mātauranga-a-Toa Rangatira to deliver step change improvements in marine management.


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Contents

Executive Summary ........................................................ 1

Contents ......................................................................... 2

Purpose .......................................................................... 3

Background .................................................................... 3

Methodology ................................................................... 3

Summary of key findings ................................................ 4

Mahinga kai .............................................................. 5

Availability, access and abundance ......................... 7

Water quality ............................................................ 8

Tikanga Māori .......................................................... 4

Tohu ......................................................................... 6

Traditional practices ................................................. 9

Concluding comment ...................................................... 9

Recommendations .......................................................... 9

Acknowledgements ...................................................... 10

Appendix 1 ........................................................................


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Purpose

The purpose of this report is to summarise currently available information and make recommendations to inform the development of a Marine Cultural Health Indicators Framework for Ngāti Toa Rangatira.

BackgroundNgāti Toa Rangatira maintains a close connection and strong relationship to the marine environment, a relationship that dates back hundreds of years. This close association is well recognised and reflected in the many documents and processes that underpin resource management and decision making within the tribes boundaries. It has also in recent years given rise to the growing and maturing relationship between Ngāti Toa Rangatira and multiple central and local government agencies.

It is important to understand the context of Mātauranga-a-Toa Rangatira. When reporting on the findings of the WAI 262 claim in 2011, the Waitangi Tribunal defined Mātauranga Māori as:

“the unique Māori way of viewing the world, encompassing both traditional knowledge and culture”

Therefore, throughout this report the knowledge or mātauranga referred to is that provided through the unique lens by which Ngāti Toa Rangatira views and interacts with the world.

There are many examples of cultural health indicator frameworks1, most of which are developed to inform the management of specific areas or collections of species, such as for fresh and marine water bodies. Mahinga kai is one of the most commonly referred to indicators within existing frameworks – that being the existence and sustainable use of traditional food collection areas and practices. This is understandable given the importance and significance of customary use and that many mahinga kai species are considered taonga species.

The focus of this report is on the marine environment, but takes a broad view and includes consideration of the influences and impacts of catchment management. It also touches on ‘other’ cultural uses such as traditional practices, and the establishment of new opportunities such as the ‘poutiaki instruments’ outlined in recent legislative amendments. By taking this approach the report aims to allow the development of marine cultural indicators to be broad and inclusive, with a wide relevance and applicability.

MethodologyThe project had two components involving the review of existing information to identify key themes, and the facilitation of a wānanga to explore remaining Toa Rangatira knowledge about marine cultural health.

1See:http://www.mfe.govt.nz/sites/default/files/cultural-health-index-for-streams-and-waterways-tech-report-apr06.pdf;https://www.niwa.co.nz/sites/niwa.co.nz/files/import/attachments/Tipa.pdf;http://www.mahingakai.org.nz/community-tools/marine-cultural-health-index/;andhttp://icm.landcareresearch.co.nz/knowledgebase/publications/public/Cultural_indicators_report2.pdf


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There is a range of information available outlining the connection Ngāti Toa Rangatira has to the marine environment both culturally and commercially. The brief for this specific project required the:

Ø review of the findings of a set of surveys and interviews undertaken by members of Ngāti Toa during 2015/16

Ø the facilitation of a wānanga of Ngāti Toa members held at Takapūwāhia Marae 8 April 2017. For completeness the review has also taken in to account information sourced from the Ngāti Toa Deed of Settlement, other settlement documentation of relevance, and papers referenced elsewhere in this report. The report brings together the findings of the review and wānanga, and provides a summary and recommendations to inform future development of cultural health indicators for the marine environment.

Summaryofkeyfindings

TikangaMāori–ACriticalContext

The role of tikanga Māori (rules, customs, correctness etc) and the ability for Ngāti Toa Rangatira to give expression to their tikanga, was considered by survey and/or wānanga paticipants (refered to as informants) to set a critical foundation to health and well-being. The knowledge base of tikanga is considerable and has developed over generations of accumulated experience and knowledge. Key to this is the importance of whakapapa. Sometimes defined as genealogical connectedness, for Māori whakapapa takes on a much broader meaning that recognises the connections (familial and otherwise) between all things in the environment. Informants acknowledged that ultimately everything is connected and this is important in the context of monitoring the health of a resource. In particular, it is because of this whakapapa connection that the health and well-being of the environment directly reflects the health and well-being of its people. A further critical consideration is rangatiratanga. Generally recognized as leadership or chieftainship, the ability of Ngāti Toa Rangatira to maintain rangatiratanga over its interests (people, land, resources etc) was viewed by informants as key to maintaining an environment that can sustain its people. Informants felt that the inability, over time, of Ngāti Toa Rangatira to maintain its rangatiratanga in the region has contributed to declining health and prosperity amongst its people. In terms of marine cultural health, and particularly given the significance of the connection between Ngāti Toa Rangatira and its coastal waterways, a degraded marine system is directly reflected in a disempowered and alienated people. This point was well described by kaumātua Waka Parai at the wānanga when he identified the level and speed of degradation both on Porirua Harbour and its people over his lifetime. The role of Ngāti Toa Rangatira in decision-making processes for marine management at all levels, was seen as vital to the well-being of the marine environment and its associated communities. In an attempt to achieve this, the iwi sought recognition through legislative provisions like the poutiaki redress in the Ngāti Toa Deed of Settlement2. Poutiaki redress recognises Ngāti Toa Rangatira as guardians of coastal

2https://www.govt.nz/dmsdocument/2493.pdf


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marine areas such as Porirua Harbour, Port Underwood and the Pelorus Sound. Poutiaki instruments present a unique opportunity to build MCHI into future poutiaki plans with key agencies. This cultural context is unique to Aotearoa New Zealand, and unique to each tangata whenua grouping. A marine cultural health indicator framework will need to be set against this context, and be established in a way that supports its appropriate and effective application.

Potentialattributes/indicators

The following attributes or indicators were identified and discussed by informants as those used currently or previously by tribal members. Where specific examples of indicators were identified, they are provided in tables under the attribute/indicator headings they may be most appropriately associated with.

Kaitiakitanga

Marsden (2003) refers to kaitiakitanga as guardianship, preservation, conservation, fostering, protecting and sheltering. However for many kaitiakitanga is a term that takes on a far richer meaning for Māori denoting the obligation and responsibility for managing the well-being of environmental aspects. Key tribal members (or sometimes whole whanau or hapū) with specific cultural, practical or other skills and knowledge would be identified to manage certain natural resources. This was reflected by Williams (2012) who noted:

“The vital component of traditional Māori resource management is kaitiakitanga, a concept with two dimensions. On the metaphysical level it refers to the various ways in which atua are manifest to support the present generation; each atua being seen to have its own area of concern. On the practical level, the practice of kaitiakitanga requires the Manawhenua linked with resources in a particular locality, to mirror the kaitiakitanga of atua for the good of the entire descent group. Sustainability is key to the concept of kaitiakitanga.”

The intergenerational transmission of this marine management knowledge and practice, was noted by informants as a key indicator of marine health. Those undertaking the role of kaitiakitanga had specific tools available to them to assist in the management of the environment including the imposition of rāhui (prohibition) and tapu (sanctions).

Mauri

Often referred to as the ‘life force’ of a particular object or being, mauri was and continues to be a significant indicator that recognises the inherent integrity of all things. Marsden (2003) highlights this description:

“Imminent within all creation is mauri – the life force which generates, regenerates and upholds creation. It is the bonding element that knits all the diverse elements within the Unviersal ‘procession’ giving creation its unity in diversity. It is the bonding element that holds the fabric of the universe together.”

It is for this reason that mauri is an important cultural measure of well-being and can be diminished or enhanced through external influences. It is a key responsibility of kaitiakitanga to be able to understand the mauri of a resource, and more importantly how that mauri can be maintained or enhanced.

A research report prepared by Landcare Research noted that:


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‘Traditionally, Māori believed that small shifts in the mauri or life force of any part of the environment, for example through use or misuse, would cause shifts in the mauri of immediately related components, which could eventually affect the whole system.’

This concept is well recognised in Māori society and indicates that impacts on one indicator can have a flow on effect to other indicators. Understanding this interconnectedness is important to ensure that any future indicators framework acknowledges the whakapapa of both animate and in-animate objects in the environment.

RāhuiRāhui are generally utilized as a traditional method for restricting the harvest of a particular resource, such as shellfish, or to protect an area from the taking of resources for a certain period of time. This time was based on experience and allowed the replenishment of stocks. Williams (2004) discussed rāhui as:

“the ritual setting aside, by Manawhenua, of a resource. It could be for a set time or an indeterminate period. Thus it may be that the resource was reserved for an upcoming special occasion or given time to regenerate after overuse. Some rāhui were seasonal.”

WaahiTapu

Acknowledged as ‘sites of significance’, waahi tapu in a marine management context included specific sites identified because of their capacity, hazard, suitability or otherwise for defined purposes. Areas included those set aside for mahinga kai and the harvest of kaimoana with wānanga participants noting that such areas would be ‘rested’ periodically to provide for species regeneration and the restoration of ecosystem health. Informants noted that providing for the maintenance and management of waahi tapu would be important to the development of a marine cultural health framework.

Tohu

Informants, particularly wānanga participants, also noted the importance of tohu (signs or signals) as indicators for certain cultural and environmental phenomenon. An example provided during the wānanga included the flowering of Pohutukawa as a key tohu for the collection of Kina and Mussels because the roe was fat and creamy at this time.

However most informants expressed concern that much of this mātauranga has been lost over time leaving a significant knowledge gap as Ngāti Toa re-establishes its foundational understanding of cultural indicators. The further exploration and revitalization of tohu and associated mātauranga -a-Toa Rangatira should be a priority to further contribute to the development of indicators.

Return of taonga and indicator species to Porirua Harbour including predatory birds such as Heron and Little Blue Penguins.

Identified areas for purposeful transplantation and growth of certain species in alternative locations to ensure availability (e.g. paua).

Enhanced and maintained tribal mana by being able to provide for ourselves and visitors.

Kina and mussels were harvested when the Pohutukawa were in bloom because the roe was fat and creamy at this time.

Identify how mātauranga will be captured and preserved for future utilisation (i.e. recording the understanding from kuia and koroua regarding what, when and how kai was harvested). This recognises that if you don’t capture the knowledge then there is a risk it will be lost over time. This also assists with reconnecting whānau to the marine environment.


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Develop a monitoring regime which records and monitors the marine based tohu (e.g. abundance of predatory birds and shellfish; smell and colour of sand and shellfish flesh etc), and also land based tohu that are indicators of marine health (e.g. pohutukawa, kowhai and dune plant presence as tohu; large slips; the presence of cattle or sheep; stream flow and quality) to understand variations over time.

Work with relevant agencies to identify how rahui will be respected and used with regards to marine management.

Protection mechanisms are adequately recognised in relevant planning and management frameworks of relevant agencies (e.g MPI, GWRC, DOC).

Mahingakai

Often referred to as both the place of food gathering, as well as the types of food gathered, the existence of mahinga kai was one of the main indicators of marine ecological and cultural health identified by informants. The link between the health of the kai moana and the health of the people was also outlined in this context with informants noting that degraded water quality and ecosystem health had reduced access to mahinga kai in the region over many years. The impact of this is significant not only in terms of a viable food source for Ngāti Toa people, but also in terms of the ability to source and provide kai moana for visitors and as gifts for dignitaries and special occasions. The ability to utilize mahinga kai is seen as a direct reflection of Ngāti Toa mana, through its impact on the ability of Ngāti Toa to manaaki (mana-aki) manuhiri. The practice and responsibility of manaakitanga is critical to identity and the maintenance and enhancement of mana so is a key consideration in the development of cultural health indicators.

Customary rights regarding the harvesting of mahinga kai are recognised and reflected in relevant planning documents.

Development of a seasonal kaimoana harvest schedule, which identifies what and where the taonga species are, and the best times and sizes to harvest.

Collection sites for gathering kaimoana are better managed (e.g. resting ‘paddocks’ or areas of collection to enable regeneration). And a record of the ease by which certain species were harvested is recorded.

Collection of mussels after storms had washed them up on seaweed mats.

Availability,accessandabundance

Informants noted the existence of specific sites and seasonal availability for the collection of certain species. The abundance of those species was an indicator of ecosystem health, and determined whether or how much could be collected. Participants at the wānanga recalled examples of the purposeful transplant of specific species to alternative areas to ensure availability (e.g. Paua). In addition, during the field trip, wānanga participants noted people would use rocks to create storage pools in the shallow areas near Takapūwāhia Marae to catch and keep species (e.g. Flounder) for major events or occasions. Informants also recalled that access to key species has reduced, with divers and fishers having to venture further from human habitation. Several informants recalled the ability to access paua, cockles, kina and mussels in very shallow water without the necessity for diving equipment. In addition, some informants reflected on the use of technologies (such as boats and fish finders) to make some species


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more accessible given pollution impacts forcing certain species further from the accessible parts of the harbour. However, many informants noted that much of the detail of this knowledge has been lost. Wānanga participants surmised that this loss of knowledge was due to the inability of tribal members to continue to collect key species due to the degradation of the marine estate over time. This meant that they were no longer out in the marine environment actively passing on such knowledge to younger generations. The lack of a daily, weekly or even monthly interaction with the marine environment has significantly reduced the opportunities for sharing and practicing knowledge. Overall, informants were eager to retain and store what knowledge is left so that it might be available for current and future generations, as well as for revitalization to inform contemporary practices and developments.

Return to seasonal harvest (as discussed elsewhere).

Ability to collect species in shallow water (e.g paua). A program of monitoring, reseeding and ongoing management may assist with making these species more accessible.

When preparing for a major event or occasion at the marae, people would use rocks to create storage pools in the shallow areas of the harbour to catch and keep flounder.

Flounder was an indicator of marine health by abundance, size and colour of its belly.

The abundance, colour of the flesh, smell, size (goose egg size was ideal) and ease of access were indicators of cockle health.

Waterquality

Informants noted that through urbanization and other pressures, water quality in certain areas has degraded to the extent that traditional practices cannot be undertaken. In terms of traditional water quality indicators, informants noted water clarity, visibility, smell and taste. Wānanga participants also noted that seeing stingrays was both an indicator of water quality and sea floor health. Wānanga participants also noted that although water quality following storm events was poor for a certain period, there were other opportunities created by such events. For example some recalled the collection of mussels washed up on seaweed following storms, as well as large logs that could be repurposed for other uses. Participants pointed out that the ancestors were good at maximizing every opportunity. Informants were also aware that Greater Wellington undertakes monitoring of water quality and that alongside the development of cultural indicators could be a valuable tool to support a monitoring framework that would be more responsive to cultural norms and priorities.

Stingrays are an indicator of a healthy sea floor and good water quality.

Water clarity, visibility, smell and taste are indicators of water quality.

Pollution in the harbour out the front of Takapūwāhia, the Polytechnic and Porirua CBD is some of the highest in the whole region, yet people continue to set nets regardless of warning signage. This


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degradation over time is an indicator of the inability for Ngāti Toa to influence planning and decision-making.

Acknowledgement that cockles and other taonga species serve multiple purposes including playing an important role in providing ‘ecosystem services’ (benefits to the wider ecosystem). The absence of these species is a sign of low health and the inability of the ecosystem to serve and manage itself (i.e. through filtering – nutrient sequestration). This diversity is critical for the ecosystem to support life.

Traditionalpractices

The ability to undertake traditional cultural practices in the marine environment, other than fishing, were identified but not widely discussed by informants. The practices identified included waka launching, voyaging, baptism, blessings and swimming with some expression of their cultural significance provided during the wānanga. In particular informants were concerned that the inability to undertake these practices placed the transfer of knowledge about them and associated with them, at risk. As well as having significance in and of themselves, wānanga participants also saw them as valuable opportunities for maintaining an active relationship with the marine environment. Informants felt that the absence of such a relationship would be devastating to an already precarious tipping point in the maintenance of a key aspect of Ngāti Toa Rangatira identity and well-being.

ConcludingcommentSurvey and wānanga participants were consistent in their expectations of a marine environment that could provide for its own well-being, as well as the well-being of its associated communities. An environment where Ngāti Toa were leaders and partners in the management of their marine estate, and where their tikanga, practices and values underpinned decision making.

There is no doubt that Ngāti Toa Rangatira, like many other iwi, have a wealth of information which can inform the development of cultural health indicators to underpin the effective management of the marine environment. Participants to the wānanga noted that in some cases knowledge or mātauranga associated with the purpose, reasoning or method of application of some of the indicators identified has been lost. Full revitalisation and application would require further research to ensure the richness of their use and relevance is maximized including interviews with key knowledge holders and practitioners. However, many of the attributes identified by informants and discussed in this report, provide a good starting point for further development.

Recommendations

Based on the findings of this project and report, the following recommendations are made for consideration in the development of Marine Cultural Health Indicators:

I. That this report be made available widely to members of Ngāti Toa Rangatira (e.g. through the rūnanga website, and at hui) for comment, feedback and to enable discussion and further development of indicators.

II. That the key attributes identified in this report provide the initial foundation for the development of a framework which utilizes and values their role and meaning in monitoring, planning and decision making.


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III. That the identification and mapping (GIS or similar) of key mahinga kai and potential

transplantation sites and species be prioritized to inform monitoring and management.

IV. That mechanisms for the effective storage, management and use of mātauranga-a-Toa Rangatira be explored to ensure accessibility and the protection of future rights and interests.

V. That further exploration and collation of tohu be undertaken to continue to enhance the

development of cultural health indicators over time.

ReferencesLandcare Research Report ‘Linkages between cultural and scientific indicators of river and stream health’. http://icm.landcareresearch.co.nz/knowledgebase/publications/public/Cultural_indicators_report2.pdf

Marsden, M (2003). God, man and universe: A Māori view. In T.A.C. Royal (Ed), The woven universe: Selected writings of Rev. Māori Marsden. Otaki, New Zealand: Estate of Rev. Māori Marsden.

Waitangi Tribunal 2011. Report of the Waitangi Tribunal on Indigenous Flora and Fauna and Cultural Intellectual Property Claim (Wai 262). Wellington, Waitangi Tribunal.

Williams, J. (2004). ‘E pākihi hakinga a kai. An examination of pre-contact resource management practice in Southern Te Wāi Pounamu. (Doctor of Philosophy), University of Otago, Dunedin.

Williams, J. (2012). Ngāi Tahu Kaitiakitanga. MAI Journal, 1(2).

AcknowledgementsWe would like to thank the following people for their support and ongoing commitment to this project, without which this project would not be possible:

Project team members: Brett Cockeram (Greater Wellington Regional Council) Leana Barriball (Te Rūnanga o Toa Rangatira) Megan Oliver (Greater Wellington Regional Council) Shane Geange (Department of Conservation) Ngāti Toa Rangatira participants: To the many tribal members who committed time, energy, and most importantly, mātauranga and knowledge to the project team. This includes those who attended the wānanga that contributed to this report (see appendix 1), and those knowledge holders and whānau who were interviewed and/or completed surveys. We thank you all for your time, energy and willingness to contribute to the collection of valuable information and knowledge.

Appendix1

Marine Cultural Health Indicators Ngāti Toa Rangatira Wānanga – April 2017

Takapūwāhia Marae Introduction

An open invitation wānanga was held for members of Te Rūnanga o Toa Rangatira as part of a Rūnanga led project to develop marine cultural health indicators, primarily relevant to Porirua Harbour. The project is part of a broader work programme being undertaken by the Rūnanga in partnership with Greater Wellington and the Department of Conservation.

The aim of the wānanga was to explore the knowledge and information held by iwi members, and to enable this information to inform and contribute to a report to be produced by Tūtaiao Ltd. The report will summarise information relevant to the development of marine cultural health indicators from information shared at the wānanga and from published sources.

Summary Notes


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The following represents a summary of notes taken from the wānanga covering workshop discussions and site visits.

Understanding the context

Wānanga participants were asked what they understood by ‘marine’ and ‘cultural health indicators’. The following responses were noted:

Marine Tangaroa Mataitai Ocean Moana Kaitiakitanga Coast Whakapapa Kai Harbour Taiao Pataka / supermarket Sea life Tikanga / traditions Taonga Bird life

Cultural Indicators Mauri Social connectivity to the moana Mana Commercial success Manaakitanga Collective understanding / education Tohu Ecosystem health Mahinga kai Water quality Kawa Sustainable practice Rahui Abundance in biodiversity Maramataka Observed customary rights Taonga species health Measurability and monitoring over time Protected sites of significance Life sustaining Respect Effective habitat utilisation

Megan Oliver from Greater Wellington outlined the science-based indicators currently applied to measure harbour health, using cockles as an example:

o Location found o Size o Weight o Abundance o Flesh colour o Contamination levels (e.g. zinc, copper, etc)

The discussion that followed highlighted the potential for cultural indicators to add a much richer source of understanding, measurement and relevance for mana whenua. In particular, participants noted that if a full suite of indicators (science and cultural) had been in place previously, the harbour may not have reached the current level of degradation.

This conclusion was further reinforced when kaumātua Waka Parai shared his ‘eye-o-meter’ (observation based) recollections of the harbour over his 80 year lifetime in the region. He spoke of the forest that once used to surround one side of the harbour, the rich and varied source of food that could be gathered from the harbour, and the many other uses including baptism, collecting other non-food resources and swimming. Then he went on to describe the degradation and encroachment of development, pollution and contamination on that relationship of the people to the harbour, and their now long standing aspiration for restoration.


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Tikanga / kawa / values

Participants were asked to identify tikanga / kawa / or values that were important to them as members of Toa Rangatira. Participants noted the following as key values to inform approach and activity:

o Tino rangatiratanga – Toa Rangatira leadership and management o Whakapapa – the maintenance of Toa Rangatira knowledge and understanding with regard to

our connection to each other, to the harbour and wider region o Kaitiakitanga – the maintenance and management of Toa Rangatira obligations, responsibilities,

and uses of the harbour and its resources o Manaakitanga – the ability of Toa Rangatira to fulfil its obligations and responsibilities to care

and provide for each other and visitors o Tikanga Māori – the ability of Toa Rangatira to underpin its activities, approaches and decision

making on tikanga Māori o Mana – the ability of Toa Rangatira to enhance the status and wellbeing of its people and

natural environment o Whanaungatanga – collective cohesion and support not just within Toa Rangatira, but also to

those with whom it has relationships.

Traditional practices

Participants were divided in to groups and asked to consider traditional examples of indicators of health for taonga species. The following points were noted during group discussion:

o Kina and Mussels were collected when the Pohutukawa were in bloom because the roe was fat and creamy at this time.

o Mussels were also collected after storms had washed them up on seaweed. o Cockles and Flounder were only collected when they were large, in season, and plentiful. o Seeing Stingrays was an indicator of a healthy sea floor and good water quality. o Cockles – Abundance, colour of the flesh, smell, size (goose egg size was ideal), easy to

collect. o Flounder – Abundance, colour of the belly, size. o Applying and respecting rahui to manage the mauri of resources; hazards present that could

cause injury; in respect of an event or incident (e.g. a drowning, an upcoming celebration etc).

Elders used such indicators to manage the resources to ensure availability to:

o sustain ourselves and our people o maintain and enhance our mana by being able to provide for ourselves and visitors o maintain our mātauranga or knowledge (i.e. the elders passed on knowledge about what, when

and how to collect kai – if you can no longer collect kai the knowledge is not passed on and therefore lost over time.


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Planning for a better future

Participants noted with sadness that in contemporary times, society (and in this case members of the iwi) take pride in their houses, belongings and being able to purchase good food. However in times past this was represented on a larger more wholistic scale where pride was obtained from the richness of the environment and what could be shared amongst the people and with visitors (e.g. ‘kāpata kai’, knowledge, skills, warmth, weaving, taonga etc).

With this in mind participants were asked to consider what they would like to see as improved outcomes to result for a partnership management of the harbour:

1. Mātauranga Māori is captured and utilised to ensure its survival and continued development over time.

2. Mātauranga Māori and science work together with equal weight in underpinning decision making and management of the harbour and its associated environment.

3. Toa Rangatira, in its partnership with others, is fully utilising technology available and co-developing further developments that suit our unique needs.

4. Cultural indicators, alongside scientific measures, are applied to inform the management of the harbour and its surrounds.

5. Experience, observations, data and other information from our divers is easily and regularly captured to enable changes over time to be actively monitored.

6. A return to seasonal harvest and collection. 7. Improved management of collection sites (e.g. resting ‘paddocks’ or areas of collection to enable

regeneration).


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8. Processes put in place to enable us to evolve in our management and indicators given new and changing contexts, the availability of new technologies, and access limitations and opportunities (e.g. through improved transport to offshore areas and fish finding technologies).

9. Mana whenua / mana moana decision making over all customary fisheries. 10. The incorporation of mātauranga Māori education and training for children to ensure they know

how to manage and sustainably use resources: a. Involving them in field work b. Learning both the scientific and mātauranga Māori relevant to species life cyles, habitats

etc c. Problem solving

11. The development of evolving baseline expectations of what success looks like (e.g. lobsters present in rock pools? Kina availability at 10, 30 or 100 metres??).

Field Trip Observations

During participant visits to Onehunga Bay and Takapūwāhia, the following observations were noted:

o Middens found during Transmission Gully earthworks have revealed collections of very small shellfish. Some participants noted the traditional collection of small shellfish from specific sites – but with no real understanding about why? Was it flavour? to leave large ones for breeding stocks?

o Access to Paua in and around the harbour is increasingly challenging – with Paua now only being found in deeper water and further away from human habitation.

o Pollution in the harbour out the front of Takapūwāhia, the Polytechnic and Porirua CBD is the highest in the whole region, yet people continue to set nets regardless of warning signage.

o Acknowledgement that cockles and other species serve multiple purposes including playing an important role in providing ‘ecosystem services’ (benefits to the wider ecosystem). The absence


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of these species is a sign of low health and the inability of the ecosystem to serve and manage itself (i.e. through filtering – nutrient sequestration).

o There are marine based ‘tohu’ that indicate harbour health (e.g. abundance of shellfish, smell, colour of sand and shellfish flesh etc), but also land based ‘tohu’ that are indicators of marine health (e.g. large slips, the presence of cattle or sheep, and stream flow and health).

o In times past mana whenua would collect kai on a daily basis to feed whanau (e.g. puha, shellfish, mushrooms etc).

o Healthy sand is represented by lots of different species being present and in abundance, low mud levels, colour and smell.

o Some key indicator species have now all but disappeared such as Heron and Little Blue Penguins.

o Some tupuna had the knowledge to purposefully transplant and grow certain species in alternative locations to ensure availability (e.g. paua).

o When preparing for a major event or occasion at the marae, people with use rocks to create storage pools in the shallow areas of the harbour to catch and keep Flounder.

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