Transcript Tangata whenua values

Tangata whenua values
Piloting the process in Murihiku
Murihiku
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Awa (rivers) of
Murihiku
Four Murihiku
Papatipu
Rūnanga
Accessing available
planning frameworks
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The IRMP for the Murihiku region, Te
Tangi a Tauira, has 4 overarching
principles:
Te Wairua (Spiritual);
Maoritanga (Cultural)
Kaitiakitanga
Mahinga kai
Identifying attributes
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Each of the four principles is further
defined in the iwi plan.
We use these as our attributes, for
example
Te Wairua
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Karakia – prayer, incantation
Ki uta ki tau – from the mountains to the sea
Kotahitanga - unity
Mana – integrity, respect, authority, pestige
Mauri – spiritual essence, life-force
Maoritanga - describe the actions of being Maori and living
according to Maori customs.
Noa – without restriction
Rangatiratanga – chieftainship, self determination
Tangaroa – diety of the sea and fish and other marine life
Tapu – sacredness, forbidden, restricted
Wairua - spirit
Whakanoa – to remove tapu
Waitapu – sacred waters
Wai whakaheke tupapaku – water burial sites
Whakapapa – genealogy, cultural identity
Mahinga kai
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Hapua – coastal / estuarine lagoon, where natural
food collects
Kaimoana – seafood, especially shellfish
Kainga nohoanga – village permanently occupied
Mahinga kai – food and the places for obtaining
natural foods, methods and cultural activities
involved
Nohoanga – temporary campsite for seasonal
gathering of food / kai and natural resources
Taiapure – local fisheries areas.
Tauranga ika – fishing ground
Waimataitai – coastal sea and waters in estuaries
where the two areas are missed, brackish. Also
includes areas of coastal swamp.
Identifying primary
attributes
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Each of the attributes was assessed against
five criteria:
It can be used to distinguish between
different catchments or parts of a
catchment.
It describes features of a catchment, in
particular the waterway.
It can be directly assessed by a quantifiable
indicator.
It relates to something tangible that can be
measured.
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Attributes were discounted if they relate more to
implementation of the method rather than being
representative of the river. For example, Tangata whenua
with rights of mana whenua, mana moana (often
represented by papatipu runanga) may see application of
this method as an expression of their rangatiratanga and a
tangible means of upholding their ahi ka. Within their
takiwa, they are likely to seek a catchment approach to any
assessment consistent with ki uta ki tai. By responsibly
participating in activities such as applying this method, they
are protecting the waterways for whanau, manuhiri,
kaumatua – consistent with the vision of Mo tatou a mo nga
uri a muri ake nei.
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Attributes were discounted if they relate to a general
practice or an activity (karakia, tikanga, kawa, wananga)
rather than a water related activity.
Attributes that alone do not represent a measurable
attribute but when considered collectively with a series of
attributes are likely to lead to the protection of a tangata
whenua value.
Primary attributes
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Hapua
Kaimoana
Kainga nohoanga
Mahinga kai
Mauri
Nohoanga
Marae
Rahui
Tauranga ika
Waimataitai
Waiora
Taonga
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Whenua
Taonga pounamu
Waitapu
Waipuna
Tauranga waka
Wai whakaheke tupapaku
Waitohi
Whakapapa
Waiwera ngawha
Topuni
Wahi ingoa
Wahi tapu
Wahi taonga classes
Whanaungatanga
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Whakapapa
Mauri
Whanaungatanga
Water Classifications
Wahi ingoa & Whakatauki
Mahinga kai
Settlements
Wahi tapu
Wahi taonga classes
Nga mahi (ahua o te awa)
Management mechanisms
Significance
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Some values in common but this cant
be assumed
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Individual, whanau, hapu, iwi
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Local, regional, national
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Catchments as boundaries
Next steps
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Assigning measures (some defined
already)
– SMART not SMARTA
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Putting the framework into a template
Having a hui with Kai Tahu ki Murihiku
on 2nd December