PPC83 The Rise Limited Cultural Values Assessment June 2023.pdf

CULTURAL EFFECTS ASSESSMENT

The Rise Limited
Private Plan Change (PPC83)
“Cove Road North Precinct”
Cove Road, Mangawhai
June 2023

This Cultural Effects Assessment (CEA) has been prepared for The Rise Ltd (TRL)  as part of the
Mana Whenua engagement with  Environs Te Uri o Hau  (Environs) for the purpose of resource
consent application for a Private Plan Change (PPC 83)  and to introduce Cove Road North
Precinct.

All intellectual property and cultural information reside s with Te Uri o Hau Settlement Trust,
Environs and their associated hapū uri, whanau and marae.  Any use, dissemination,
distribution or copying by electronic  (or other form of duplication) of this assessment and its
contents is strictly prohibited unless  prior written approval has been given by Environs.

Environs Te Uri o Hau
Physical Address: Level 2, 3-5 Hunt Street, Whangārei, Free: 0800 368 476, P: (09) 459 7001
E: [email address], W: www.uriohau.com
© Environs Holdings Limited 2023

Whakataukī

Tupu te Toi
Whanake te Toi
He Toi ora
He Toi he Toi i ahu mai i Hawaiki
To tau muri ki te Atua
No te mea
Ko taku taha tera

Knowledge that grows
Knowledge that expands
Knowledge that survives
Knowledge that comes from Hawaiki
Knowledge that comes from patience and tolerance
Knowledge that comes from God for that is wisdom
Whakapapa

Ko te tūpuna taketake o Te Uri o Hau, Ko Haumoewaarangi.
Ka moe a Haumoewaarangi i a Waihekeao,
Ka puta ki waho ko a rāua tamariki tokowhitu: Ko Makawe, Ko Mauku, Ko Whiti,
Ko Weka, Ko Ruinga, Ko Rongo rāua Ko Hakiputatomuri.
Ka puta i a Hakiputatomuri ko nga uri matinitini e mohiotia nei i tēnei wā,
Ko Te Uri o Hau.

According to the traditions of Te Uri o Hau, the eponymous ancestor
of Te Uri o Hau is Haumoewaarangi.
From the marriage of Haumoewaarangi with Waihekeao came seven offspring:
Makawe, Mauku, Whiti, Weka, Ruinga, Rongo and Hakiputatomuri.
From Hakiputatomuri came many descendants known to this day as
Te Uri o Hau.

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Document Control
Prepared by
Shereen Worthington

Environs RMA Kaitiaki
S. Worthington
Resource Management| Culture | Heritage

e: [email address]  | m: 021 231 4649
Reviewed/Approved by
Fiona Kemp B.A

Environs  Manager
e: [email address]  | m: 022 182 6544
Version
V1 Updated May 2023
Final June 2023
Job Reference
RMA21097
Date
June 2023

Cover Photo: Access to “the Rise” consented development
Credit: S. Worthington March 2023

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2.  Introduction

2.1.  Outline

The  Rise  Limited  (the  Client)  seeks  resource  consent  to  undertake  a  private  plan  change  (PPC)
application to Kaipara District Council.  This application seeks to change the Operative Kaipara District
Plan to rezone a 56.9 hectares of land located at Cove Road, Mangawhai from Rural Zone to Residential
Zone and introduce a precinct ”Cove Road North Precinct” that will apply across the plan change area
- see figures 1 and 2.

The PPC area seeks specific changes to the Residential Zone rules to manage potential effects of future
development, including increased protection of indigenous vegetation, wetlands, and streams. The
PPC will result in future works and the requirement of resource consents from KDC and likely NRC
under Section 88 and Schedule 4 of the Resource Management Act 1991 and the Kaipara District Plan
(KDP).

Te  Uri  o  Hau  holds  mana  whenua  and  mana  moana  status  in  the  area  and  have  a  Te  Uri  o  Hau
Kaitiakitanga o te Taiao’ Hapu Environmental Management Plan (HEMP) distributed to Kaipara District
Council (KDC), Northland Regional Council (NRC) and Auckland Council (AC).

This Cultural Effects Assessment (CEA) has been prepared by Environs Te Uri o Hau (Environs) on behalf
of Te Uri o Hau Settlement  Trust  (the Trust).  Environs is the environmental subsidiary of the  Trust
mandated with participating in the resource management proceedings. Environs were involved in the
consented subdivision of the  Rise Ltd in 2017/18 and have interests  in the plan change to provide
increased ecological protection and mitigation of any effects of future development.

This CEA advises the cultural associations and possible impacts that the PPC may have on the Te Uri o
Hau  as  Kaitiaki  of  their  statutory  area  of  interest  (rōhe)  and  includes  recommendations  to  be
incorporated into the private plan change process.

This assessment also assists KDC in meeting its statutory obligations under the following legislative
framework and/or planning provisions:

a.  Te Tiriti o Waitangi Principles  1840: Treaty of Waitangi;
b.  Resource Management Act 1991 (the RMA);
c.  Te Uri o Hau Deed of Settlement 2000;
d.  Te Uri o Hau Claims Settlement Act 2002 and associated Statutory Acknowledgments; and
e.  Te Uri o Hau Kaitiakitanga o Te Taiao 2011 – Hapū Environmental Management Plan.

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Figure 1: PPC83 Application Area Source: B & A Associates

Figure 2: Concept Plan

2.2.  Purpose

To advise the cultural associations and possible impacts that the PPC may have on the Te Uri o Hau
associations, cultural values and interests and provide recommendations to be incorporated into the
PPC.  Te Uri o Hau obligations include (but not limited to) the following:

•
Upholding the customs, practises, and values of tikanga i.e. karakia (prayer);
•
Preserving Māori language, stories, culture, waiata and traditional activities;
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•
Protection of Wāhi Tapu and Wāhi Taonga;
•
Protecting and enhancing wai for all water bodies;
•
Reducing silt and sediment in streams, waterways, rivers, and harbours;
•
Advocating wastewater reuse and effective management of discharge;
•
Planting of ecosourced indigenous vegetation;
•
Protecting indigenous flora, fauna, and native forests;
•
Promoting ecosystem health, wetlands, and estuary restoration;
•
Promoting sustainable development where there are positive environmental and cultural
outcomes; and
•
Incorporating  iwi  narratives  into  the  design  concepts  through  landscape;  architecture;
interior/exterior design, road and street naming and public art.

2.3.  Cultural and Intellectual Property Rights Statement

All  information  contained  within  this  document  will  remain  the  property  of  the  Te  Uri  o  Hau
Settlement Trust and Environs Te Uri o Hau.  Any reproduction of this document in part or whole must
first meet with the written approval of the trustees of aforementioned entities.

2.4.  Limitations

Environs has relied upon the accuracy of data, analyses, designs, plans and other information (‘Client
Data’) provided by or on behalf of the Client to complete this report.  Except as otherwise stated in
the Report, Environs has not independently verified the accuracy or completeness of the Client Data.
Environs  takes  no  responsibility  for  Client  Data  that  is  incorrect,  withheld,  misrepresented,  or
otherwise not fully disclosed to Environs at the time of writing this report.

3.  Tribal Background

Te Uri o Hau is a hapū of Ngāti Whātua located in North Kaipara, defined in the Te Uri o Hau Claims
Settlement Act 2020 Part 2, Section 13 as "every individual who can trace descent from one or more
ancestors who exercised customary rights" -

a)
Arise from Descent from one or more of the following:
I.  Haumoewaarangi.
II.  the  tribal  groups  of  Te  Uri  o  Hau,  Ngai  Tāhuhu,  Ngāti  Tahinga,  Ngāti  Rangi,  Ngāti
Mauku, Ngāti Kauae, Ngāti Kaiwhare, and Ngāti Kura); and
b)
predominately within Te Uri o Hau area of interest from 1840.

Te Uri o Hau, Ngāti Whātua arrived in Aotearoa New Zealand from Hawaiiki on their ancestral waka
Mahuhu ki te Rangi around the year 1250 AD at Taporapora on the shores of the Kaipara Harbour.
From their tribal beginnings, Ngāti Whātua had grown and spread throughout the tribal area from
Tāmaki Makaurau, now also referred to as the Auckland Isthmus, northwards along both coasts to
Whangarei Harbour on the east coast and Waipoua Forest on the west coast.

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Te  Uri  o  Hau  made  strategic  marriages  with  other  tribal  groupings  such  as  Ngāti  Manuhiri,  Ngāti
Whatua and Tainui. Through these marriages strengthened their links with the land, sea, and islands
on the eastern coastline and inland to the west coast.

Te Uri o Hau maintain an unbroken connection with their rōhe exercising their mana in the form of
tribal,  traditions,  songs,  place  names,  tupuna  (ancestral  rights),  urupā  (burial  grounds)  and
kaitiakitanga (guardianship) and management of their cultural interests and natural resources.

Te Uri o Hau Estates and Territories: Legislated Statutory Area of Interest spans the upper Kaipara
region from the east coast of Mangawhai from Te Arai point following north to Paepae ō Tū - Bream
Tail and inland to Ruarangi and Pikawahine (south of Whangārei) to the Kaipara Harbour in the west,
south of Dargaville to Mahuta gap and south to Poutō then east to Taporapora, Wellsford to the east
coast – see appendix 1.  Both Mangawhai and Kaipara Harbours’ are inclusive of Te Uri o Hau
Statutory Acknowledgement Areas (SAA).


Figure 3: Te Uri o Hau Statutory Area of Interest in shaded green
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4.  Location and PPC Proposal.

The  PPC  area  is  located  east  of  Cove  Road  and  is  approximately  1.5kms  northwest  of  Mangawhai
Heads Urban centre.   The site  is bound by Cove  Road to the  west, Mangawhai Heads Road to the
south, rural land to the north and residential land to the east.  The site comprises 56.9ha.

As  mentioned,  the  PPC  area  is  56.9ha  consisting  of  a  range  of  multiple  lots  with    various  title
references.  The site is currently zoned ‘Rural’ under the Operative Kaipara District Plan (OKDP).  The
site is primarily covered in pasture, with established residential dwellings and existing infrastructure,
scattered vegetation, indicative wetland areas and watercourses.

4.1.  Previous Engagement

In 2018, TRL engaged Environs for a consented subdivision for stage 1 on the western and northern
part of the site which has been developed and stage 2 on the eastern portion of the site which has yet
to be developed.

5.  Methodology

TRL have provided a full suite of technical reports for review including Assessment of Environmental
Effects (Barker and Associates 2022), Land Development Report  (JAS Civil 2022), Assessment of Traffic
Effects (Engineering Outcomes 2022), Geotechnical Report ( Wiley Engineering 2022), and  Landscape
Effects Assessment (Simon Cocker 2022). A review was undertaken of the Operative Kaipara District
Plan (OKDP), Regional Policy Statement for Northland, Proposed Regional Plan for Northland (March
22  Appeals  Version),  Mangawhai  Spatial  Plan  -  Ngā  Wawata  2050,  internal  research  of  cultural
historical  records  and  access  to  the  New  Zealand  Archaeological  Associations  ArchSite
https://archsite.eaglegis.co.nz/NZAA/Map  for  information  on  recorded  archaeological  sites  in  the
area.  This was complimented by a site visit on 17 March 2023 accompanied by Alisa Neal of Barker
and Associates - see photo’s below.

Figure 4: Looking northeast
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Figure 5: Looking north

6.  Legislative Framework

Legislation is the political and legal expression of how those who govern a society conceptualise an
issue. Such conceptualisations are subject to change based on historical, social, and cultural context,
meaning that legislation can provide a temporal snapshot into how issues are understood in current
contexts.
6.1.  Te Tiriti o Waitangi 1840: Treaty of Waitangi Principles

Te Tiriti o Waitangi (The Treaty of Waitangi) is Aotearoa New Zealand’s founding document.  Over 500
Māori Chiefs,  including  approximately more  than  five  women,  signed  the Treaty  in  1840.      It  is  an
agreement drawn up between representatives of the British Crown and representatives of Māori, Iwi
and hapū.

Like all treaties it is an exchange of promises: the promises that were exchanged in 1840 were the
basis on which the British Crown acquired New  Zealand. The Tiriti o Waitangi agreed the terms by
which Aotearoa would become a British Colony.

The Treaty is in two languages; Māori, and English. The Treaty was intended by Great Britain to be an
exchange  of  sovereignty  to  be  in  return  for  a  guarantee  of  the  authority  of  the  chiefs  and  the
protection of Māori land and resource rights. The Treaty also extended to Māori the same rights and
privileges of British citizens.

The principles of the Te Tiriti o Waitangi being Partnership, Participation and Protection underpin the
relationship  between  the  Government  and  Māori.  These  principles  are  fundamental  to  developing
relationships with government agencies, including involvement and participation in statutory policies
and plans regarding the management of natural resources within the rōhe of Te Uri o Hau.

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6.2.  Te Uri o Hau Claims Settlement Act 2002

The Te Uri o Hau Claims Settlement Act 2002 came into effect 17 October 2002.  It recognised and
provided for  breaches of the  Treaty  through an apology and  injustices  spanning  over 150 years  by
historical Crown practices and passing of government laws in those times.  The injustices had a severe
impact on Te Uri o Hau economic, social, and cultural identity with the confiscation of large tracts of
land and resources.

The purpose of this Act is to:

(a) record the apology given by the Crown to Te Uri o Hau in the deed of settlement executed
on  13  December  2000  by  the  Minister  in  Charge  of  Treaty  of  Waitangi  Negotiations,  the
Honourable Margaret Wilson, for the Crown, and Sir Graham Stanley Latimer, Morehu Kena,
Jimmy  Maramatanga  Connelly,  William  Harry  Pomare,  Russell  Rata  Kemp,  Rawson  Sydney
Ambrose Wright, and Tapihana Shelford, as mandated negotiators for Te Uri o Hau; and

(b) to give effect to certain provisions of that deed of settlement, being a deed that settles Te
Uri o Hau historical claims.

Te Uri o Hau have Statutory Acknowledgement Areas (SAA) at different locations throughout the rōhe.
Under  Section  59  of  the  Te  Uri  o  Hau  Claims  Settlement  Act  2002  the  Crown  acknowledges  the
statements  made  by  Te  Uri  o  Hau  of  the  particular  cultural,  spiritual,  historic,  and  traditional
association  of  Te  Uri  o  Hau  with  the  statutory  areas  of  Mangawhai  Harbour  Coastal  Area  and  the
Mangawhai Marginal Strip.

SAA’s are an acknowledgement by the Crown that recognises the mana of a tangata whenua group in
relation to specified areas - particularly the cultural, spiritual, historical, and traditional associations
with  an  area.  These  acknowledgements  relate  to  'statutory  areas'  which  include  areas  of  land,
geographic features, lakes, rivers, wetlands, and coastal marine areas, but are only given over Crown-
owned land. SAA’s requires councils to:

  forward  summaries  of  all  relevant  resource  consent  applications  to  the  relevant  claimant
group governance entity - and to provide the governance entity with the opportunity to waive
its right to receive summaries
  have regard to a statutory acknowledgement in forming an opinion as to whether the relevant
claimant  group  may  be  adversely  affected  in  relation  to  resource  consent  applications
concerning the relevant statutory area
  within the claim areas, attach for public information a record to all regional policy statements,
district plans, and regional plans of all areas affected by statutory acknowledgements.

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Figure 6: SO70054 Mangawhai Harbour Coastal Area

Figure 7: SO70049 Mangawhai Marginal Strip

6.3.  Resource Management Act 1991 (‘RMA’)

The purpose of the RMA is to promote the sustainable management of natural and physical resources.
In the Act, sustainable management means managing the use, development, and protection of natural
and physical resources in a way, or at a rate, which enables people and communities to provide for
their social, economic, and cultural well-being and health and safety.
Part II of the RMA contains a number of specific provisions relating to tangata whenua that must be
considered in resource consent processes being:
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  Sections  6(e),6(f)  and  6(g)  require  that "the  relationship  of  Māori  and  their  culture  and
traditions with their ancestral lands, water, sites, wāhi tapu, and other taonga”, the protection
of  historic  heritage  from  inappropriate  subdivision,  use  and  development"  and  “the
protection of protected customary rights” is recognised and provided for.
  Section 7(a) sets out 'other matters' which persons exercising functions and powers under the
Act must 'have particular regard to'.  This includes section 7(a) Kaitiakitanga.
  Section 8 requires that the principles of the Treaty of Waitangi are taken into account.
NOTE:  The RMA will be repealed and replaced with three new Acts; the Spatial Planning Act (currently
the Spatial Planning Bill) (SPA); and the Natural and Built Environment Act (currently the Natural and
Built Environment Bill) (NBA). The third bill is the Climate Adaptation Act which will be introduced to
Parliament and is expected to come into  law in 2024.

6.4.  The Heritage New Zealand Pouhere Taonga Act 2014

Under the Heritage New Zealand Pouhere Taonga Act 2014 (HNZPTA; previously the Historic Places
Act 1993) all archaeological sites are protected from any modification, damage, or destruction except
by the authority of the Historic Places Trust.

Section 6 of the HNZPTA defines an archaeological site as:

" any place in New Zealand, including any building or structure (or part of a
building or structure), that—
(i) was associated with human activity that occurred before 1900 or is the
site of the wreck of any vessel where the wreck occurred before 1900; and
(ii) provides or may provide, through investigation by archaeological
methods, evidence relating to the history of New Zealand; and
(b) includes a site for which a declaration is made under section 43(1)”

To be protected under the HNZPTA an archaeological site must have physical remains that pre-date
1900 and that can be investigated by scientific archaeological techniques. Sites from 1900 or post-
1900 can be declared archaeological under section 43(1) of the Act.

6.5.  Operative Kaipara District Plan (ODP)1

A district plan determines resource management issues, objectives, policies, methods, and rules
which control and manage the development of the district or city. A district plan zones the district
and regulates what can be built or developed within these zones.

The Operative Kaipara District Plan does this mainly in two linked ways. It splits our District into
‘zones’ (residential, commercial, rural and others) and then it sets objectives and policies for each

1 Kaipara District Council (2013), Kaipara District Operative Plan November 2013, New Zealand Government, Wellington:
New Zealand. Retrieved 12 February 2017 from: http://www.kaipara.govt.nz/Service++Info/District+Plan.html.
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zone. In most cases the District Plan then provides rules designed to ensure the objectives and
policies are met.

The objectives are designed to describe the outcome the District Plan is trying to achieve. The
policies explain how the outcome can be achieved. The rules then reflect the policy.  Generally, rules
state what activities are permitted (i.e. you do not need a resource consent), what activities require
a resource consent and, in a few instances, activities that are prohibited.

The District Plan recognises that Te Uri o Hau (and Te Roroa) have traditional, historical, spiritual, and
cultural  associations  with  place  and  sites  within  the  Kaipara  District.    The  District  Plan  has  been
developed to recognise Maori issues in the northern Kaipara.   Tangata Whenua cultural values are
also referenced in a range of chapters in the District Plan.

6.6.  National Policy Statement (NPS) for Freshwater Management 20202
The National Policy Statement for Freshwater Management (NPSFM) serves to strengthen the RMA
and is the top planning instrument under the RMA.  The NZ government website states that the NPSFM
“provides direction on how local authorities should carry out their responsibilities under the Resource
Management Act 1991 for managing fresh water” (Ministry for the Environment, 2020).
Local authorities must give effect to this Statement through their own regional policy statements and
regional and district plans.  RMA decision makers must also comply with NPSFM when considering
consent applications.

  Te  Ao  Māori  concepts  embedded  into  The  National  Policy  Statement  for  Freshwater
Management

The  National  Policy  Statement  for  Freshwater  Management  2014  (amended  2017)  states  that  the
matter of national significance to which this national policy statement applies is the management of
fresh water through a framework that considers and recognises Te Mana o te Wai as an integral part
of freshwater management. It explains this as follows:

“Te Mana o te Wai is the integrated and holistic well-being of a freshwater body.  Upholding
Te Mana o te Wai acknowledges and protects the mauri of the water.

This requires that in using water you must also provide for Te Hauora o te Taiao (the health of the
environment), Te Hauora o te Wai (the health of the waterbody) and Te Hauora o te Tangata (the
health of the people).  Te Mana o te Wai incorporates the values of tangata whenua and the wider
community in relation to each water body.

2 Ministry for the Environment: National Policy Statement for Freshwater Management 2020. Retrieved from:
https://environment.govt.nz/assets/Publications/Files/national-policy-statement-for-freshwater-management-2020.pdf

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6.7.  Proposed Regional Plan for Northland – Appeals Version
The  Proposed  Regional  Plan  for  Northland  (the  Plan)  was  issued  by  Northland  Regional  Council  in
accordance with the Resource Management Act 1991 (the RMA). It is a combined regional air, land,
water, and coastal plan.
Of  relevance  to  the  region  and  this  Plan  are  the  higher-level  provisions  within  national  policy
statements and the Regional Policy Statement. Under the RMA, this Plan is required to give effect to
these higher order documents.

6.8.  Regional Policy Statement for Northland

The Regional Policy Statement’s role is to promote sustainable management of Northland’s natural
and physical resources. It does this by:

  Providing an overview of the region’s resource management issues; and
  Setting out policies and methods to achieve integrated management of Northland's natural
and physical resources.

The regional council developed the following principles with public input when it set about developing
this Regional Policy Statement. These principles were used to  guide  the  initial development of the
Regional Policy Statement and are now embodied in the content of the document. They include:

Partnership  with  tangata  whenua  -  In  recognition  of  the  partnership  principles  in  the  Treaty  of
Waitangi / Te Tiriti o Waitangi, and the benefits of working in partnership, tangata whenua have a key
role in resource management.

6.9.  Te Uri o Hau Kaitiakitanga o Te Taiao (Environmental Management Plan) 2011

Te Uri o Hau Kaitiakitanga o Te Taiao (2011) is an environmental management plan to support Te Uri
o Hau kaitiakitanga (guardianship) and rangatiratanga (authority) responsibilities in natural resource
management within Te Uri o Hau Estates and Territory: Statutory Area of Interest.

Te Uri o Hau Kaitiakitanga o te Taiao plan provides the policies that the Crown and representative
agencies, resource consent practitioners, applicants and research institutions take into account and
give  effect  to,  when  preparing  or  reviewing  regional  and  national  statements,  plans,  policies,  and
strategies.

6.10.  Other Legislation and Planning Documents

There are a number of other Acts and Policy documents that recognise Te Tiriti ō Waitangi and provide
for  meaningful  consultation  and  engagement  with  the  relevant  Mana  Whenua,  including  (but  not
limited to) the Conservation Act (1987), Local Government Act (2002), Marine Reserves Act (1971) and
the National Policy Statement (NPS FW) for Freshwater Management 2020 and others.

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7.  Mātauranga Māori - Te Ao Māori: Māori World View

The term mātauranga Māori literally means Māori knowledge and is closely aligned to the period of
pre-European contact as it encompasses traditional concepts of knowledge and knowing that Māori
ancestors  brought  with  them  to  Aotearoa/New  Zealand.  The  survival  of  the  Māori  language  is  a
cultural and historical marker linking us back to this period and demonstrates a continuum from pre-
contact to the present day.  Post first-contact, mātauranga Māori evolved in important and significant
ways as the ancestors encountered new environments and contexts such as flora and fauna, climate,
and geography and in terms of the need to respond to modern technology, languages, and cultures
they had not known or experienced before.

Whanaungatanga – connections through kinship and linkages – refers to interdependency between
people  and  their  external  world.  People  are  considered  more  than  their  individual  ‘selves’,  to  be
understood through the links that go beyond them, such as their  whakapapa (genealogy), and this
same idea extends into the natural world.

Tāwhiowhio – relates to learning and thinking from looking outside of and beyond just us.  The search
for meaning then differs from the often-Western style, or reductionist approach that keeps narrowing
down things to analyse it in divided parts.

Mauri: All life possess a mauri; an intangible life force that unites all creatures and enables them to
flourish.  The principles of holistic management acknowledge that human interactions with the natural
environment impose a reaction to the mauri of nga taonga.  The same principles are equally associated
to the energy of life in an ecosystem.

Mauri is intimate and inclusive of the physical and spiritual wellbeing of the natural  environmental
which all living beings are sustained from.  Mana Whenua are the kaitiaki of mauri who have a cultural
and spiritual responsibility to ensure the essence of Mauri is maintained and protected.

Tikanga:  Tikanga Māori forms the basis of how we live in a relationship with all living things and their
environment, and how we manage those natural and physical resources and all mauri.  Tikanga Māori
is defined under Section 2 of the Resource Management Act 1991 and Section 3 of Te Ture Whenua
Māori Act 1993 as Māori customary values and practices.

Taonga:  Taonga  are  those  things  considered  culturally  valuable  to  Te  Uri  o  Hau  which  may  be  a
tangible or intangible element. Article 2 of the Treaty of Waitangi acknowledges taonga as being lands,
estates,  forests,  fisheries,  and  other  properties.  Taonga  represents  an  element  of  the  Māori
philosophical worldview and all living things representing mauri. All living and non-living things contain
a life force, one cannot live without the other, all intricately living in harmony to sustain their being
and existence on earth.

Kaitiakitanga: Te Uri o Hau as Kaitiaki, acknowledge customary lore to include the protection of all
living  things,  natural  resources,  culture,  and  people.    In  this  regard  Kaitiaki  are  universal.    The
protection of the natural resources and culture requires a commitment through the whole of Māori
society  which  is  constantly  evolving.    Kaitiakitanga  not  only  relates  to  the  environment  and  the
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management  of  natural  resources  but  also  extends  to  the  socio-economic  well-being  of  future
generations.

Mana: Of all the attributes of Te Ao Māori, mana is arguably the most highly prized and most jealously
guarded.  A return to one’s marae is also a return to the land, to one’s tūrangawaewae (place where
one has rights of residence and belonging through kinship and whakapapa). After the birth of a child
their pito (umbilical cord) and the whenua (afterbirth) are buried in the ground or placed up in a tree.
The whenua is also the word for land and the burial of the umbilical cord, and the afterbirth ensures
a strong link with one’s own land.

8.  Cultural Heritage

Mangawhai  is  of  historical,  cultural,  and  spiritual  importance  to  Te  Uri  o  Hau.    Historically,  the
Mangawhai harbour was an important route and canoe portage between the eastern coastline and
the Kaipara Harbour.

Mangawhai  was  of  strategic  significance  as  an  important  route  and  canoe  portage  between  the
eastern  coastline  and  the  Kaipara  Harbour.  The  strategic  importance  of  Mangawhai  Harbour  is
reflected by the fact that its entrance was defended by two pā. Te Ārai ō Tāhuhu (Te Ārai Point) and
further to the south Te Whetumakuru was a tribal boundary marker.
Te Mangawhai means “Stream of the (Sting) Rays.  The name is ancient and relates to the evil that
will  be  returned  if  anyone  should  harm  the  stingrays  within  the  harbour.    In  the  early  1800’s
Mangawhai Harbour was the home of Rangatira Chief Te Whai. Te Whai fled from the northern tribe
Nga Puhi and settled on a coastal headland pā at the end of Estuary Drive.

The Maori occupation of the district was severely disrupted by a major battle between two large iwi
tribes.  In February 1825, Mangawhai and Te Hakoru (known today as Hākaru) became the site of a
great battle, known as the “Battle of Te Ika a Ranganui”.  A combined hapū of Ngā Puhi, armed with
approximately 300 muskets journeyed from their northern lands and landed their waka at Mangawhai.
They travelled and met a confederation of Kaipara hapū consisting of Tainui, Te Uri o Hau, Ngāti Rongo,
Ngāti  Whātua  and  Te  Roroa  at  Te  Hakoru  at  the  Te  Waimako  stream  between  Mangawhai  and
Kaiwaka.

According to transcripts, the confederation of Kaipara hapū possessed a small number of muskets.
Many of the Kaipara people were killed and the area declared tapu.  For the next decade, Tāmaki,
Mangawhai and most of the Kaipara remained largely unoccupied as a result of the battle.  Ngā Puhi
were victorious in this conflict, where Tainui survivors fled to the Waikato, Te Uri o Hau to the Tangihua
ranges south west of now known town of Whāngārei, Mareretu, and Waikeikei forests, Ngāti Whātua
fled to the Waitakere ranges, Ngāti Rongo to their Parawhau relatives whilst other survivors sought
refuge with their Te Roroa and Ngāti Hine relatives.  By the 1830’s, Ngāti Whātua began moving back
to the Kaipara and the surrounding areas. The tapu was eventually lifted in 1991.

In remembrance of the battle, a stone plinth sits to the east of Kaiwaka which reads:

“Te Ika a Ranganui – Here in 1825, Ngapuhi, under Te Whareumu and Hongi fought their
last great battle against Ngati Whatua and their allies.”


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Figure 8: Plaque Statement                                                Figure 9: Plaque Location
Credit: S. Worthington (2018)

Te Uri o Hau seek to ensure the provision and implementation of policies which give recognition to
kaitiakitanga.  Kaitiakitanga is a central manifestation of the Māori natural resource management
system and should be recognised as both a practice and the result of a philosophy of natural
resource management within the Te Uri o Hau rōhe.

Te Uri o Hau as tangata whenua, value themselves as an integral part of the natural resources in the
environment. Everything has a purpose in life and natural resources that were available to Māori were
held most precious to that hapū.  Since ancient times, Te Uri o Hau natural resources have always
been a part of Te Uri o Hau culture and traditions.  This can be heard by way of whaikōrero (oration)
within Te Uri o Hau marae, through whakapapa and through customary lore.  Natural resources are
central to Te  Uri o Hau life.  Natural resources  are  taonga left  by ancestor’s tuku iho  (gone  by)  to
provide and sustain life.  It is for the present generation to ensure that natural resources are sustained
for future generations in as good as, if not better state.

Te Uri o Hau traditional environmental knowledge is based upon concepts which differ from those of
western  society.  These  concepts  recognise  the  interrelatedness,  the  interdependence  of  all  living
things in the natural world.  For Te Uri o Hau natural resource management is a continued vigilance in
the observation and monitoring of the environment so that humans may dwell within the design of
the natural world.  Te Uri o Hau recognises human beings as part of the natural world and subject to
the same natural laws and processes of that environment.  Natural resources of the world constitute
all those taonga of the environment, some which were traditionally managed for a particular purpose.
These natural resources are harvested in every area of a hapū, marae and whānau sphere of influence.
For example:

  Plants for weaving – pingao, kakaho and harakeke;
  Plants for food consumption – kumara and puha;
  Fish and other kaimoana;
  Plants for medicinal purposes;
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  Plants for ceremonial purpose;
  Animals and birds for a variety of purposes;
  Tūhua, obsidian used for a variety of purposes;
  The bones of whales and other animals;
  Particular kinds of clay and dyes; and
  Trees for building waka and whare.

Kaitiakitanga requires the recognition and empowerment of kaitiaki as the implementers.  The role of
kaitiaki  would  traditionally  belong  with  a  particular  whānau  or  person  or  where  tribal  processes
nominate kaitiaki in relation to a particular resource.  The taiapure system is one where the equivalent
of a kaitiaki group is appointed to carry out management functions.

Te Uri o Hau seek to ensure that policies and plans enable the practice of kaitiakitanga.  This requires
clarifying  the  meaning,  function,  and  effect  of  the  practice  of  kaitiakitanga  in  natural  resource
management.  The recognition of the role and function of kaitiaki is consistent with the sustainable
management of resources and in particular the sustaining the mauri of a resource.

9.  Cultural Values

Cultural values are principles by which Māori view, interpret, and make sense of the world and its
natural environment. The universal values and beliefs are centred around land, water, and air as the
essential ingredients of life that are to be respected, cherished, and sustained.  To provide a context
for assessing mana whenua values, it is useful to briefly explain the principles of the Māori world view.
Barlow (1991), explains, that to understand a Māori world view you need to understand that there
are spiritual elements found in multiple places and time.  This concept is intertwined with the Māori
philosophical notion of mauri.  According to Barlow (1991).

‘Everything has a mauri, including people, fish, animals, birds, forests, land, seas, and rivers:
the mauri is the power which permits these living things to exist within their own realm and
sphere. No one can control their own mauri of life existence’3.

This is supported by Marsden (1992) who expands on this concept and explains that the water and
the forests which are sustained by biodiversity have a mauri which is enveloped by natural phenomena
such as wind, rocks, rain, and mist.

  Tikanga - Values and principles that guide our role as Kaitiaki in environmental management.
  Whakapono - Upholding integrity and honesty.
  Tūmanako - Fostering and instilling a better future.
  Manaakitanga - Committed to caring for responsibilities and obligations.
  Aroha - Respecting all people and all things created.
  Mātauranga - Sharing of traditional knowledge with others in environmental stewardship and
economic development.

3 Barlow, C. (1991).  Tikanga Whaakaro: key concepts in Māori culture. Auckland: Oxford.
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  Sustainability  -  Advocating  sustainable  practices  and  the  environmentally  friendly  use  of
materials.
  Long-term cultural well being – Clean and healthy environment for future generations.
  Holistic Integrated Catchment Management – managing freshwater ecosystems.

10. Cultural Effects Assessment

10.1.  Wai: Water

Te Uri o Hau view wai water as a necessity for all living things. In Te Uri o Hau traditions, wai water is
sacred for its purity and life supporting qualities. Wai water is an essential resource which plays a key
role for Te Uri o Hau as indigenous people from birth through to death. Each wai water body has its
own  mauri  of  life  essence.  Pollution,  poisoning,  siltation,  and  degradation  of  wai  water  is  major
concern for Te Uri o Hau.
The Maori worldview and value of wai water is expressed in the concept wairua, which is an underlying
principle of Te Uri o Hau’s relationship to wai water. Traditionally wai water was always conserved by
Maori;  like  all  taonga,  wai  water  was  protected.  In  order  to  prevent  the  bad  uses  of  wai  water,
traditional methods for protection included for example rāhui and tapu.
The mauri of wai water represents life-force and the ecological systems that live within that resource.
Human activities such as urbanisation, development, mining, agriculture, and horticulture impact on
the  mauri  of  wai  water  which  degrades  the  resource.  In  addition,  water  is  valued  for  drinking,
transport, as a source of kai, and for irrigation. Waterways can become severely degraded due to poor
management of waste, stormwater, earthworks and other pollutants or pest fish which destroy or
significantly decrease their mauri.
Te Uri o Hau advocates for:
  Ways  in  which  Te  Uri  o  Hau  Kaitiaki  can  participate  in  the  management  of  wai  water
conservation,  preservation,  management,  and  enhancement  within  their  statutory  area  of
interest.
  Te Uri o Hau rangatiratanga and kaitiakitanga values of wai water as guaranteed by article 2
of the Tiriti o Waitangi 1840.
  The sanctity of wai water within Te Uri o Hau estates and territories for the benefit of Te Uri
o Hau hapu, wider community, and future generations.
  Te  Uri  o  Hau  kaitiaki,  statutory  agencies,  developers,  owners,  users,  communities,
Government  and  non-government  agencies,  corporate  bodies  in  the  conservation,
preservation, and management of wai water.
  The preservation and restoration of the mauri of all wai water within the statutory area of Te
Uri o Hau.
  The maintenance and enhancement of wai water and the quality in our rivers, streams, lakes,
wetlands,  catchments,  channels,  and  other  bodies  of  wai  whether  naturally  occurring  or
artificially made.
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A Land Development Report identifies and outlines the solutions that are available to enable the PPC
through assessing the Natural Hazard (Flooding), earthworks, Erosion & Sediment Controls, Te Mana
o te Wai 3 Waters i.e. Water Supply, Stormwater, Wastewater and Utilities (power and phone).  In
summary, the details in relation to those areas includes:

  Earthworks required to develop the site may be relatively minor due to the gentle topography
of  the  site  and  earthwork  operations  are  able  to  be  undertaken  without  substantial
modification to the existing landform.
  Water sources have been identified as being limited in availability in Mangawhai therefore,
future subdivisions in the area will be reliant on rainwater from dwelling roof to household
water tanks.
  Impermeable  coverage  from  the  existing  Rural  permitted  activity  coverage  of  15%  to
proposed permitted activity coverage of 60% is noted as being a distinguishable difference in
the assessment of the potential effects for stormwater.
  As part of future subdivision, it is possible for the properties within the plan change area to
connect to the wastewater communal network and the possibility for the installation of a
new wastewater line to extend up into the northern extent of the plan change area that
would enable connection to reticulated services.
  Particular potential constraints of the existing Mangawhai Wastewater Treatment Plant
(MWWTP)  and possible upgrades required to councils existing pipe network and
wastewater pump stations and capacity limitations of the MWWTP to accommodate for the
future growth being planned for in Mangawhai.

Environs notes the earthwork mitigation measures will include:

  The requirement for an Excavation and Fill Management Plan for future development under
the RMA provisions.
  Implementation of best practice erosion and sediment controls as a standard requirement
within  a  residential  zone  to  mitigate  the  effect  of  the  earthworks  on  the  receiving  and
surrounding environment.

It is widely known that Mangawhai has an existing reticulated wastewater network and that the
reticulated network carries wastewater to the Mangawhai Wastewater Treatment Plant.

Comments

There is potential for an increase in stormwater flows and related natural hazards with the risks of
floods  and  effects  of  erosion  as  a  result  of  proposed  increase  in  impermeable  surface  coverage.
Environs  considers  additional  consideration  is  given  for  stormwater  design  and  management  as  a
priority, particularly for existing lots owners that reside on the southern aspect of the site.   Environs
supports  the  requirement  for  a  detailed  stormwater  assessment  and  management  plan  to  be
prepared and submitted in support of any subdivision application.

10.2.  Whenua: Land

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Whenua land is considered a taonga to te Uri o Hau; this also includes all natural resources associated
to it.  Te Uri o Hau is committed to the holistic management of land.  The coastal margins and forest
regions historically provided Te Uri o Hau with a profusion of kai and living materials.  Natural features
and  landscapes  are  valued  for  their  unique  characteristics,  strategic  locations,  or  historical
importance.  Te Uri o Hau has identified many of these areas that are of importance and as kaitiaki,
we must ensure they are protected and maintained for future generations.

As kaitiaki, Te Uri o Hau is responsible for maintaining the health and connections of the whenua land.
The life supporting capacity of the whenua enables optimum health and wellbeing for all  - tāngata
(people); plants and animals; awa (waterways) and moana (sea). There are also specific connections
to the whenua through historical events and activities which may limit the types of use of whenua
land.

Issues:

  Impacts from silt, sediment and erosion on whenua land, waterways, flora and fauna and the
coastal marine environment.
  Altered landscapes by the removal of indigenous vegetation and effects to cultural landscape
values (e.g. pā, other significant geographic features)
  Damage, and effects to taonga including kōiwi.
  Soil degradation and the effects to the soils natural structure.
  The removal of soil from its natural whakapapa.
  Impacts of climate change.

Comments

Te Uri o Hau advocates for appropriate planning of land use, subdivision, and development techniques
that    minimise  adverse    effects  on  whenua  land,  mitigation  of  adverse  effects  e.g.  from  silt  and
sediment on waterways and water quality, protection of sensitive cultural landscapes and individual
sites from unnecessary disturbance, retaining/return of soil removed in the development process
and  incorporate  Kaitiakitanga  and  rangatiratanga  values  in  resource  management  planning  and
Mātauranga (knowledge) in local and regional government  policies, rules, and regulations.

10.3.  Wāhi Tapu and Wāhi Taonga: Sacred Areas, Treasures, Places

The application of Wāhi Tapu and Wāhi Taonga is related to those things considered culturally valuable
to Te Uri o Hau which may have a tangible or intangible element. Article 2 of the Te Tiriti o Waitangi
1840  Treaty  of  Waitangi  1840  acknowledges  taonga  as  being  lands,  estates,  forests,  fisheries,  and
other properties. Wāhi Tapu and Wāhi Taonga represent an element of Te Uri o Hau’s philosophical
worldview that all living things represent mauri.

Taonga are tangible and intangible elements considered culturally valuable to Te Uri o Hau. Article 2
of Te Tiriti o Waitangi Treaty of Waitangi 1840 acknowledges taonga as being lands, estates, forests,
fisheries, and other properties. Taonga represents an element of the Maori philosophical worldview
22 | P a g e

and all living things having mauri. All living and non-living things contain a life force, one cannot live
without the other, all intricately living in harmony to sustain their being and existence on earth.

Issues:

  The desecration of wāhi tapu and wāhi taonga such as urupā or tauranga waka and areas of
sites of significance within the rōhe of Te Uri o Hau.
  The loss to mana and cultural and spiritual identity with the desecration of wāhi tapu and wāhi
taonga sites and features.
  Lack of legislative accountability with the destruction of wāhi tapu and wāhi taonga cultural
sites and features.
  The effects of erosion upon koiwi, wāhi tapu, and wāhi taonga.

The protection and preservation of all urupā, wāhi tapu and wāhi taonga and cultural sites remains
paramount to Te Uri o Hau values.  The importance of Wāhi Tapu and Wāhi Taonga as part of Te Uri o
Hau  cultural  heritage  is  recognised  in  various  legislative  Acts  e.g.  Heritage  New  Zealand  Pouhere
Taonga Act 2014, the Resource Management Act 1991, and Reserves Act 1977.

The NZ Archaeological Association (NZAA) ArchSite database was reviewed as part of assessing the
proposal.  ArchSite is an online database that contains information about recorded archaeological sites
in New Zealand. It is the national inventory of archaeological sites in New Zealand with over 60,000
sites registered in ArchSite (http://www.archsite.org.nz/Default.aspx) – see  figure 9.

Figure 10: ArchSite map of the PPC area

Comments

I.
There are no previously recorded archaeological sites on the PPC area.
II.
No earthworks are proposed under the PPC.
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III.
The PPC will result in future works and the requirement of resource consents from KDC and
likely NRC.
IV.
No Archaeological Assessment report has been commissioned for the PPC application area.
V.
The  potential  for  unknown  shell  deposits  to  be  uncovered  during  earthworks  is  a  distinct
possibility.    As  a  pre-cautionary  measure,  the  Accidental  Discovery  Protocols  (ADP)  for
Archaeological sites shall apply.

10.4.  Biodiversity

The cultural value of “Ki uta, ki Tai” from the source to the sea, demonstrates the interconnectedness
of  all  life,  not  just  in  waterways  but  all  ecosystems.  As  kaitiaki,    Te  Uri  o  Hau  is  responsible  for
maintaining  healthy  indigenous  ecosystems  which  in  turn  sustain  indigenous  biodiversity  and
therefore sustain the people.

Native birds, plants, and animals are of iconic and cultural significance and are taonga to Te Uri o Hau.
Generally, taonga species have a body of inherited knowledge relating to them, they are related to
the Iwi or Hapū by whakapapa, and the Iwi or Hapū is obliged to act as their kaitiaki. As kaitiaki, Te Uri
o  Hau  is  responsible  for  maintaining  taonga  species  to  sustain  the  people,  our  cultural  practices,
connections, and identity.

Issues
  Loss of indigenous biodiversity and habitats, especially wetlands, compounded by increasing
pest plant and animal numbers.
  The lack of recognition of Te Uri o Hau special association with indigenous species, fish, flora,
and fauna within the Te Uri o Hau Area of Interest.
  Intellectual property rights to indigenous forests, flora and fauna is an issue under WAI 262
e.g. bioprospecting.
  On-going disregard for the mauri of indigenous forests, flora, and fauna within the statutory
area of Te Uri o Hau.
  Introduced pests and the effects of bush clearing has meant that there has been almost total
destruction of native forests within the statutory area of Te Uri o Hau .

A report by Wild Ecology which recognises that the PPC is able to:
  Enhance and protect the ecological corridors from the hills to the sea.
  Improve connectivity and public access to the local natural environment.
  Provide  blue-green  infrastructure  to  enhance  biodiversity,  environmental  health,  and
stormwater management.

The report further states: the proposal also aims to integrate ecological/landscape and public access
provisions throughout the site by establishing a pedestrian walkway/cycleway along the central aspect
of  the  site  encompassing  the  intermittent  stream  and  wetland  feature.  This  presents  an  excellent
opportunity for public access and recreation opportunities between the proposed development area
and the wider Mangawhai Heads  urban areas, as  well as  an opportunity to appropriately enhance
natural features and provide for outdoor education.

24 | P a g e

Comments

I.
Advocates  for  a  complete  ban  on  cats  and  other  pet  pest  species  (rodents)  and  control
measures for pet dogs are implemented.
II.
Te  Uri  o  Hau  supports  the  ecological  values  and  the  associated  recommendations  of  the
Ecological report.
III.
The protection and enhancement of the natural features constitute a significant net ecological
benefit.
IV.
Te Uri o Hau Native Nursery can be used as an option for eco-sourcing native plants suitable
for the area. Refer to the following link for more information: https://www.tearainative.com

10.5.  Growth and Development

Ensuring sustainable growth through the development of subdivisions is pivotal in the development
of any lands within the statutory area of Te Uri o Hau.  There are many ways in which mitigation or
remediation  might  be  undertaken.  The  challenge  for  Te  Uri  o  Hau,  resource  consent  applicants,
developers, and landholders, will be finding practical solutions for creating sustainable development.

Issues:
  Inappropriate development and uncontrolled growth is having adverse effects on Te Uri o
Hau environment, taonga and relationships.
  The mitigation and remediation of adverse effects to natural resources within the statutory
area of Te Uri o Hau in the development of subdivisions and the associated infrastructure.
10.6.  Toi  – Cultural Wayfinding - Iwi concepts, designs, naming

Heritage  and  art  are embedded  in  Māori  culture which  captures  a  sense  of community,  language,
ethnicity,  sports,  recreation,  places,  and  space  (such  as  built  environment  and  landscapes).    It
encompasses  all  the  multiple  interactions  of  emotion,  spiritual,  historical,  and  physical  aspects  of
human  life  within  local  contexts  such  as,  seeing  the  surf  at  Mangawhai  Heads  or  the  smell  of
Pohutukawa trees blossoming.

Wayfinding is about all of the ways in which people (and animals) orient themselves in physical space
and navigate from place to place.   Cultural Wayfinding can include elements from a particular cultural
or heritage which are included to express:

a)  urban development, the creative industries, tourism, and recreation;
b)  aspects of economic development and leisure activities (including sport);
c)  diversity, participation, partnership, and innovation;
d)  impact on the individual, the neighbourhood, and the community; and
e)  vitality, health, and inclusion.

Comments:

The opportunity to include Mahi Toi as a creative and engaging way to share our stories, celebrate our
journey and reinvigorate the area by incorporating into future design concepts ancestral names, local
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tohu  and  iwi  narratives  included  in  landscape  and  architecture  plans;  interior  design,  street  and
development naming and public art.

11. Recommendations/ Consent Notices/ Conditions of Consent

The following recommendations for avoidance or mitigation of cultural impacts have been provided.
Environs Te Uri o Hau supports the Rise Ltd proposed Private Plan Change in principle subject to the
following recommendations being considered and/or implemented.

Consent Conditions:

1.  The Consent Holder/their agent shall forward a copy of the granted consent conditions and
approved plans to Environs  at  [email address]  within five working days of the  consent
being granted.

Future Construction and Development:

2.  Mana whenua values and Mātauranga must be considered with regards to all environmental
policy, planning and management of the PPC area.
3.  Provision for open space within sub zones to break up large tranches of dense housing.

Archaeological:

All archaeological sites, whether these are known (or recorded) or unknown are protected under the
Heritage New Zealand Pouhere Taonga Act (HNZPTA 2014).  The potential for sub-surface taonga to
be discovered during works is a distinct possibility.

4.  All contractors, servicers, workers, or independents involved in earthworks activities will be
made aware of and adhere to Accidental Discovery Conditions set out in Appendix 1.
5.  Te Uri o Hau assigned kaitiaki can be present at a pre-start meeting to inform those involved
in earthworks activities of their responsibilities under the HNZPTA and Te Uri o Hau ADP.
6.  The  applicant  considers  commissioning  an  updated  archaeological  assessment  for  the  PPC
area.

Earthworks

7.  All  earthworks  shall  comply  with  the  applicable  sediment  control  standards  or  Councils
regulations.
8.  Sediment Reduction Plan shall be implemented that will ensure high water quality standards
are being met.
9.  Implementation of rain gardens into development design where possible to assist with silt and
sediment reduction.
10. Soil is retained on the site during any development process.

Wai

26 | P a g e

11. The values and principles of Te Mana o Te Wai are incorporated into developing the PPC area.
12. All  watercourses  including  areas  that  have  an  underground  wai  source  shall  be  formally
protected.
13. Storm water management controls shall be implemented to avoid  mixing of contaminated
water with fresh water.
14. The use of raingardens to mitigate against the effects of stormwater runoff and disposal.
15. On-going protection of the mauri of the wai and  watercourses that are recognised as wāhi
taonga to Te Uri o Hau.
16. Wetlands shall be formally protected and enhanced with additional native planting.
17. Wastewater systems are connected to public reticulation for each future household.

Ecological

18. The natural ecological features within the PPC area are formally and physically protected and
enhanced.
19. Te Uri o Hau is involved in the planting plan for the PPC area.
20. A  buffer  zone  of  native  planting  to    screen  the  existing  residential  lots  to  the  south  is
incorporated into the design plan.
21.  A low density of housing located near to the significant natural areas.
22. Low density housing near existing residential Lots.
23. Provision for fish passage is implemented into design plans where possible.
24. Te Uri o Hau Native Nursery can be used as an option for eco-sourcing native plants suitable
for the area. Refer to the following link for more information: https://www.tearainative.com
Cultural Footprint

Te Uri o Hau welcomes the opportunity for input into development of Cove Road North Precinct by
including:

25. Discussions with the client to incorporate cultural design concepts ancestral names, local tohu
and iwi narratives included in landscape and architecture plans; interior design, street, road
and development naming and public art.
26. Opportunities for Te Uri o Hau to advise and provide input into the proposed walkway for the
PPC area.
27. Such opportunities would support Kaipara Councils Mangawhai Spatial Plan 2020 and Spatial
Plan themes for iwi and culture.

Cultural Monitoring

Kaitiakitanga is the application of indigenous planning of resource management. Te Uri o Hau  are able
to offer environmental services as kaitiaki of our rōhe that may add value to this development and
assist  in  better  environmental  outcomes.  Cultural  monitoring  would  apply  to  this  development  in
future, which may include (but is not limited) to the following areas:

•
Wai (surface) water monitoring
•
Earthworks monitoring
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•
Archaeological monitoring
•
Consultation on indigenous planting
•
Incorporating mātauranga concepts
•
Additional site inspections

Climate Change

28. Use  of  sustainable,  energy-efficient  materials  and  sustainably  sourced  materials  in  future
construction  methods proposed within the PPC area.

Additional Engagement

29. Additional engagement with Environs for future development requiring subdivision or land
use consent for each title contained within The Cove Road North Precinct.

Costs

30. All costs associated with any ceremonies, inductions, monitoring, reports, site visits and/or
meetings attended by Te Uri o Hau representatives shall be met by the applicant.

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Appendix 1: Accidental Discovery Protocols
The Accidental Discovery Protocols for Archaeological Sites shall be included in with PPC83
provisions.

1.  All  earthworks  shall  cease  in  the  immediate  vicinity  (at  least  10m  from  the  site  of  the
discovery).
2.  The  Contractors/  Works  Supervisor/Consent  Holder  shall  shut  down  all  equipment  and
activities and ensure archaeological remains are undisturbed and the site is safe.  Work may
continue outside the site area.
3.  The Contractors/ Works Supervisor/Consent Holder shall notify Heritage NZ (HNZ) – Pouhere
Taonga (Northland Office), Environs Holdings Ltd, Council and any required statutory agencies
(e.g., NZ Police for human skeletal remains).
4.  An archaeological survey and assessment are commissioned and undertaken by a reputable
and fully qualified Archaeologist (if not completed prior to lodging consent).
5.  If  the  material  or  materials  are  confirmed  to  be  Taonga  tūturu  of  Māori  origin,  additional
engagement between Te Uri o Hau, the commissioned Archaeologist (representing HNZ) to
discuss Manatū Taonga - Ministry for Culture and Heritage Taonga Tūturu protocols and the
expenditure process for the return of Taonga Tūturu to Te Uri o Hau.
6.  Works in the area shall not commence until all cultural and HNZ statutory requirements have
been met.
7.  All  parties  will  work  together  towards  the  recommencement  of  site  works  in  the  shortest
possible timeframe while ensuring that archaeological and cultural requirements have been
complied with.

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Appendix 2: Glossary

Battle of Te Ika a Ranganui
1825  Battle  between  Ngāpuhi  and  Ngāti  Whātua  at  Hākaru,
Mangawhai
Hapū
Sub-tribe
Haumoewaarangi
Eponymous ancestor of Te Uri o Hau
Iwi
Tribe
Iwi authority
The authority that represents an iwi or hapū
Kaitiaki
To guard; to keep guardian over
Kaitiakitanga
Exercise of guardianship; and in relation to a resource includes

the ethic of stewardship based on the nature of the resource
itself
Kai Moana
Seafood
Karakia
Prayer
Kōiwi
Human skeletal remains
Mahinga kai
Customary food /resources
Marae
Meeting house
Pā
Fortified settlement /village/site
Papatūānuku
Earth Mother
Tino Rāngātiratanga
Sovereignty, chieftainship, right to exercise authority, chiefly
autonomy, self-determination, self-management, ownership
Ranginui
Sky Father
Rōhe
Region of Interest
Mana whenua
People belonging to any particular place – Indigenous people
Tāne Māhuta
Guardian spirit of the forest
Tangaroa
Guardian of the sea
Te Uri o Hau
The descendants of Haumoewaarangi
Tūpuna
Ancestor(s)
Wāhi Tapu
Sacred areas/Reserved ground/cemetery
Wāhi Taonga
Sacred treasures
Wairoa
Water body



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Appendice 3: References
Barker and Associates( 2022). Unpublished Assessment of Environmental Effects report for The Rise
Private Plan Change PPC83, Cove Road, Mangawhai.
Engineering Outcomes (2022). Unpublished Assessment of Traffic Effects report for The Rise Private
Plan Change PPC83, Cove Road, Mangawhai.
Environs Holdings Limited. (2011). Te Uri o Hau Kaitiakitanga o Te Taiao Environmental Management
Plan. Environs Holdings Limited: 3/5 Hunt Street, Whangarei, Northland, New Zealand.
JAS Civil Ltd (2022). Unpublished Land Development Report for The Rise Private Plan Change PPC83,
Cove Road, Mangawhai.
Kaipara  District  Council  (2023).  KDC  GIS  Maps  of  Lot  35  DP  313877,  576C  Barrier  View  Road,
Mangawhai.  Retrieved from: https://localmaps.kaipara.govt.nz/localmapsviewer
Campbell, Brown Planning Ltd (2020). Kaipara District Council, Mangawhai Spatial Plan, Mangawhai
Ministry for the Environment: National Policy Statement for Freshwater Management 2020.  Retrieved
from:  https://environment.govt.nz/assets/Publications/Files/national-policy-statement-for-
freshwater-management-2020.pdf
Ministry  of  Internal  Affairs.    Three  Waters  Reform  Programme.    Retrieved  from:
https://www.dia.govt.nz/Three-Waters-Reform-Programme
Ministry  for  the  Environment  (2022).    Essential  Freshwater  Te  Mana  o  te  Wai  factsheet,  NZ
Government,  Wellington.    Source  from:  Essential  Freshwater  Te  Mana  o  te  Wai  factsheet
(environment.govt.nz)  NZ  Archaeological  Association  (NZAA)  ArchSite  map  record  of
archaeological
site
on
Cove
Road,

Mangawhai.

Retrieved
from:
https://archsite.eaglegis.co.nz/NZAA/Site/?id=Q08/531
Simon  Cocker  (2022).  Unpublished  Landscape  Effects  Assessment  report  for  The  Rise  Private  Plan
Change PPC83, Cove Road, Mangawhai.
Rigby, B., 1998. The Crown, Maori and Mahurangi, 1840-1881. Waitangi Tribunal, Wellington.
Te Uri o Hau Claims Settlement Act (2002). Wellington, New Zealand: New Zealand Government.
Treaty
of
Waitangi
Act
(1975).
Treaty
of
Waitangi
Principles
Retrieved
from:
https://www.legislation.govt.nz/act/public/1975/0114/latest/whole.html#DLM435515
Urbanismplus Ltd (2020). Kaipara District Council, Mangawhai Spatial Plan, Mangawhai
Waitangi  Tribunal.  2006.  Wai  674.  The  Kaipara  Report.  Legislation  Direct.  Waitangi  Tribunal,
Wellington.
Wild Ecology (2023). Unpublished Ecological Report for Private Plan Change, Cove Road, Mangawhai
Wright,  W.  (1996)  Te  Uri  o  Hau  o  Te  Wahapu  o  Kaipara  Mana  Whenua  report,  Waitangi  Tribunal
Submission Wai 271.
Wiley Engineering Services Ltd (2023).  Unpublished Geotechnical Report for The Rise Ltd, Private Plan
Change PPC83, Cove Road, Mangawhai.

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