BURWOOD RESOURCE RECOVERY PARK CULTURAL IMPACT ASSESSMENT REPORT - Christchurch ...
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BURWOOD RESOURCE RECOVERY PARK
CULTURAL IMPACT ASSESSMENT REPORT.
An assessment of effects on Ngāi Tūāhuriri and Ngāi Tahu Values.
Prepared for Mahaanui Kurataio Limited
on behalf of
Te Ngāi Tūāhuriri Rūnanga.
NOVEMBER 2015.
1
Burwood Resource Recovery Park Cultural Impact Assessment Report
INTELLECTUAL PROPERTY.
The cultural information in this Cultural Impact Assessment report is the intellectual
property of Ngāi Tūāhuriri and Ngāi Tahu whānui and/or Te Ngāi Tūāhuriri Rūnanga and
Te Rūnanga o Ngāi Tahu. Cultural information in this report therefore is to be used only
for the purposes of the design of the “Burwood Resource Recovery Park including all
associated resource consent applications.
Use of this report by the requiring authority or any other party in any other circumstances
(e.g. subsequent resource consent applications for other projects) shall be with the written
approval of Te Ngāi Tūāhuriri Rūnanga and Te Rūnanga o Ngāi Tahu.
AFFECTED PARTY ENDORSEMENT.
The Burwood Resource Recovery Park Cultural Impact Assessment has been prepared by
Joseph Hullen (Ngāi Tūāhuriri) on behalf of Ngāi Tūāhuriri and Ngāi Tahu whānui. This
document has been prepared to identify and explain related cultural values, practices,
policies and recommendations so that they can recognised and provided for, as per the
obligations contained within relevant Acts of Parliament, Local Government plans and
policies, rules and regulations.
The recommendations in this report were initially endorsed by way of a motion moved and
seconded, accepted and recorded in the minutes of the General Meeting of Te Ngāi
Tūāhuriri Rūnanga held on the 6th day of December 2015 at Tuahiwi Marae.
Joseph Hullen
For and on behalf of Te Ngāi Tūāhuriri Rūnanga.
2
Burwood Resource Recovery Park Cultural Impact Assessment Report
CONTENTS.
page.
4 INTRODUCTION.
6 OBJECTIVES.
6 METHODOLOGY.
7 KEY AFFECTED PARTIES IN TERMS OF CULTURAL MATTERS.
9 CONSULTATION WITH AFFECTED PARTIES
Te Ngāi Tūāhuriri Rūnanga.
Te Rūnanga o Ngāi Tahu.
Heritage New Zealand Pouhere Taonga.
10 CULTURAL IDENTITY.
12 EFFECTS ON SIGNIFICANT SITES AND NATURAL RESOURCES.
Wāhi Taonga.
Wāhi Tapu/Urupā.
Mahinga Kai.
Water.
Air.
24 CULTURAL VALUES TO CONSIDER.
Whakapapa.
Rangatiratanga.
Taonga.
Kaitiakitanga.
Mauri.
Manaakitanga.
Mahinga Kai.
Wāhi Tapu/Wāhi Taonga and Urupā.
33 LEGISLATION TO CONSIER.
Resource Management Act 1991.
Canterbury Regional Policy Statement. (RPS)
Proposed Canterbury Natural Resources Regional Plan. (NRRP)
38 REFERENCES AND SOURCE INFORMATION
41 SUMMARY
42 RECOMMENDATIONS
44 APPENDIX A. Map of the proposed project area.
45 APPENDIX B. Map of NZAA sites.
46 APPENDIX C. Summary of Te Rūnanga o Ngāi Tahu Freshwater Policy.
47 APPENDIX D. Te Tiriti o Waitangi.
48 APPENDIX E. Archaeological Sites Protocol.
49 APPENDIX F. Wāhi Tapu/Wāhi Taonga and Urupā Protocol.
53 APPENDIX G. Ngāi Tahu Taonga Plant Species List.
3
Burwood Resource Recovery Park Cultural Impact Assessment Report
INTRODUCTION.
As a consequence of the 22 February 2011 earthquake, and subsequent aftershocks, the
stockpiling of demolition materials from the Christchurch Central Business District (CBD)
commenced at the Burwood Resource Recovery Park (BRRP) in Bottle Lake Forest.
Stockpiled demolition materials were sorted into recoverable, reusable materials, and
residual waste, with the latter to be transported to the Kate Valley Landfill.1
Burwood Landfill (the landfill), formerly the municipal landfill for Christchurch, was
subsequently re-opened with a new separate cell to provide for the disposal of the residual
waste stream from the recovery park, as well as other earthquake wastes such as
infrastructure hard fill and sludge from the wastewater network.2
Resource Consents were sought from Christchurch City Council (CCC) to use the land for
stockpiling and processing of demolition materials, and from Environment Canterbury
(Ecan) to use land for the use and storage of fuel and hydraulic oil (hazardous substances);
discharge stormwater into or onto land; to discharge contaminants (dust) to air; and to
take and use of groundwater for sorting and processing material, dust control and office
water supply.3
Strict criteria were imposed as to what materials could be accepted at Burwood Resource
Recovery Park (BRRP). Only trucks with pre-approved job numbers from Civil Defence
Emergency Management (CDEM) or Canterbury Earthquake Recovery Authority or
EcoCentral will be allowed to deliver loads. Any demolition material containing asbestos is
not accepted at BRRP and is directed to Kate Valley for disposal as special waste.
All trucks are required to go past the weighbridge/kiosk. A truck is weighed, and the
weight recorded with the job reference to the customer. The kiosk operator advises the
truck driver where to take the material on the larger site. There are different stockpile
locations for mixed, pre-sorted, and bio-contaminated materials.
Once at the stockpiling site, the truck load is visually inspected to ensure that it is the
correct type of material for that site. The truck is then directed to a specific location within
the stockpile zone where the material is to be tipped. Upon tipping of the material a
further visual inspection takes place to verify that the load is consistent with the job
number and the details provided by the driver.
1
Pattle Delamore Partners Ltd, 2011. Assessment of Environmental Effects for the Burwood Resource Recovery Park.
2
Aecom 2016. Continuation of Earthquake Waste Processing and Disposal Activities at Burwood
Resource Recovery Park and Burwood Landfill.
3
Pattle Delamore Partners Ltd, 2011. Assessment of Environmental Effects for the Burwood Resource Recovery Park
4
Burwood Resource Recovery Park Cultural Impact Assessment ReportIn September 2012 Burwood Resource Recovery Park Limited and the Christchurch City
Council were granted resource consents under the Resource Management Act 1991
(RMA) for the processing and disposal of earthquake waste at the BRRP and the landfill
respectively. These consents expire in 2017, which was determined based on various
projections made in 2012.
It is now apparent that these projections were underestimated due to;
Higher than expected volumes of earthquake waste;
Lower than expected recovery rate of bulk reusable material at the
recovery park; and
Lower than expected waste density due in part to the large volumes of
wood in the residual waste arising from the recycling/recovery operation.
In addition, a recent fire in a recovered timber stockpile at the landfill and the subsequent
remediation exercise for fire management has foreclosed the existing ability to dispose of
the recovery park waste stream, and by implication, brought the recovery operations to a
halt.
Consequently there is a need to extend the duration of the recovery park and landfill
operations beyond September 2017, and to create further disposal options within the
landfill footprint. Based on current (2015) projections it is anticipated that earthquake
waste processing and disposal activities will have ceased by the end of 2020.
Rehabilitation and landscaping activities would occur progressively throughout that period
and be fully completed by 31 December 2021.
In summary, resource consents are sought by BRRP Ltd and the Council to;
1. Continue recovery park, recycling and landfill operations and ancillary
activities until 31 December 2020 (at all sites);
2. Extend the existing earthquake waste cell (at Site A) to provide for
disposal capacity of up to 160,000 tonnes;
3. Develop a new earthquake waste cell (at Site G) to provide disposal
capacity of up to 540,000 tonnes;
4. Continue the temporary storage (until 31 December 2020) of sensitive
demolition materials (at Site D) sourced from buildings where human lives
were lost during the earthquake events;
5. Continue the infrastructure hard fill and soil disposal (at Site F) and sludge
pond operations (at Site P) until 31 December 2020; and
6. Rehabilitate and landscape all sites completely by 31 December 2021.4
4
Aecom 2016. Continuation of Earthquake Waste Processing and Disposal Activities at Burwood
Resource Recovery Park and Burwood Landfill.
5
Burwood Resource Recovery Park Cultural Impact Assessment ReportOBJECTIVES.
The objectives of this report will be to:
1. Collate information concerning the cultural significance of the proposed project
area;
2. Review key Ngāi Tūāhuriri and Ngāi Tahu values attached to this land and
waterways and natural resources contained within;
3. Assess how the proposed project might affect those values;
4. Identify affected parties in terms of cultural matters and the consultation process
involved in compiling this report;
5. Identify appropriate measures to avoid, remedy or mitigate any such adverse
effects; and
6. Present the above in a clear, concise and professional report for due consideration
by the requiring authority as well as other interested parties.
METHODOLOGY.
The preparation of this report primarily involved a review of existing information
complimented with ongoing communications with members of Te Ngāi Tūāhuriri
Rūnanga and Te Rūnanga o Ngāi Tahu. This Cultural Impact Assessment report has been
prepared therefore in accordance with the information researched and the feedback
received from the aforementioned sources.
6
Burwood Resource Recovery Park Cultural Impact Assessment ReportKEY AFFECTED PARTIES IN TERMS OF CULTURAL MATTERS.
Ngāi Tahu.
The Ngāi Tahu people have their origins in three main streams of migration. The first of
our people to arrive in the southern islands migrated here under the leadership of
Rākaihautū on the waka (canoe) Uruao. They arrived in Whakatū, Nelson and proceeded
to explore and inhabit the South Island. This is the origin of the Waitaha iwi, who named
the land and the coast that borders it.
The plentiful resources of Te Waipounamu called others to abandon their Northern homes
and move southward. The second wave of migration was undertaken by the descendants
of Whatuamāmoe who came down from the North Island's east coast to claim a place for
themselves in the south. These descendants came to be known as Kāti Māmoe and
through inter-marriage and conquest these migrants merged with the resident Waitaha and
took over authority of Te Waipounamu.
Tahupōtiki's descendants who formed Ngāi Tūhaitara and Ngāti Kurī moved south
travelling first to Wellington. Ngāi Tūhaitara and Ngāti Kurī settled in Te Whanganui-a-
Tara (Wellington) under the respective leadership of Tūāhuriri and Maru Kaitatea.
Ngāti Kurī and Ngāi Tūhaitara migrated to Te Waipounamu. Maru Kaitatea established
Ngāti Kurī at Kaikōura. Tūāhuriri’s son, Turakautahi, placed Ngāi Tūhaitara at Kaiapoi
Pa. With Kaikōura and Kaiapoi Pā established, and through intermarriage, warfare and
political alliances, Ngāi Tahu interests amalgamated with Ngāti Mamoe and Waitaha iwi
and Ngāi Tahu iwi established manawhenua or pre-eminence in the South Island. Sub-
tribes or hapū became established around distinct areas.
Ngāi Tūāhuriri.
Ngāi Tūāhuriri is one of the five primary hapū of Ngāi Tahu whānui, whose takiwā
(territory) centres on Tuahiwi and extends from the Hurunui, south to the Hakatere and
west to the Main Divide. It was after all Tūāhuriri's son, Turakautahi who we
acknowledge as the founder of Kaiapoi Pā and the consequent widespread settlement of
the surrounding district.
Te Rūnanga o Ngāi Tahu.
Te Rūnanga o Ngāi Tahu is a body corporate established under section 6 of the
Te Rūnanga o Ngāi Tahu Act 1996, to act as the central representative body of Ngāi Tahu
whānui . It is the governing body that oversee’s the tribes activities and is made up of
democratically elected representatives from the 18 Papatipu Rūnanga whose role it to
administer the assets and liabilities of Te Rūnanga o Ngāi Tahu as kaitiaki (guardian) for
Ngāi Tahu whānui.
7
Burwood Resource Recovery Park Cultural Impact Assessment ReportTe Ngāi Tūāhuriri Rūnanga.
Te Ngāi Tūāhuriri Rūnanga Incorporated Society is the modern day representative of
Ngāi Tūāhuriri and is one of 18 Papatipu Rūnanga of Ngāi Tahu whānui recognised in the
first schedule of Te Rūnanga o Ngāi Tahu Act 1996.
Te Ngāi Tūāhuriri Rūnanga is governed by its own constitution, managed by an executive
and compromises a number of sub-committees that report back to its members, on the first
Sunday of every month at the Tuahiwi Marae.
8
Burwood Resource Recovery Park Cultural Impact Assessment ReportCONSULTATION WITH AFFECTED PARTIES.
During the compilation of this report, the following consultation and discussions have
occurred:
Te Ngāi Tūāhuriri Rūnanga.
Discussion with Ngāi Tahu historian, Dr Rawiri TeMaire Tau.
Discussions with Te Ngāi Tūāhuriri Rūnanga Executive Committee members at Tuahiwi
Marae.
Presentations to members at the Te Ngāi Tūāhuriri Rūnanga General Meeting at Tuahiwi
Marae.
9
Burwood Resource Recovery Park Cultural Impact Assessment ReportCULTURAL IDENTITY.
Ko Maungatere te maunga ki runga,
Waimakariri te awa,
Tū-āhu-riri te tangata.
Maungatere (Mt Grey) stands above,
Waimakariri is the river,
Tū-āhu-riri is the man.
“Thus runs the saying of Ngāi Tūāhuriri , the Ngāi Tahu hapū based at Kaiapoi-Tuahiwi,
whose traditional rohe extends from the Hakatere (Ashburton) and Waikirikiri (Selwyn)
Rivers to the Hurunui.”5
The migration story of Ngāi Tahu from the east coast of the North Island to Canterbury is
often told through the oral tradition of the accounts of Moki and his elder brother
Tūrakautahi. Moki was the war chief of this expedition and the youngest son of Tūāhuriri,
the senior Ngāi Tahu chief of the Ngāi Tūhaitara hapū (later to become Ngāi Tūāhuriri).
Moki led the war party south to avenge the death of his father’s wives at the hands of
Tutekawa.
“The arrival of Ngāi Tūhaitara around 1700AD saw the establishment of a network
centred on Te Pa o Turakautahi, “Kaiapoi”. The pā was built among sand dunes, virtually
surrounded by a deep lagoon and accessible by large waka (canoe) from both the Rakahuri
(Ashley) and Waimakariri Rivers.”6.
“To the west is Tuahiwi, traditionally Tuahiwi was a mahinga kai outpost of Kaiapoi Pā, it
was primarily an area of gardens guarded by a number of local whānau.
Meanwhile to the south, is the Cam River, the Cam has several named sections including
Ruataniwha, Whakahume and Korotuaheka. This river runs close to several kāinga
including ‘Rakiwhakaputa’ , the pā of Te Rakiwhakaputa, the native gardens ‘Nga mara o
Te Wera’, the ‘Te Kai a Te Atua’ urupā”.7
Near the junction of the modern day Cam and Kaiapoi Rivers stood the pā ‘Ruataniwha’
and further south on land between the Kaikanui Stream and the Waimakariri River was the
swamp pā of ‘Tuhuru’. “The Maoris who lived on the banks of the Waimakariri at
Kaiapoi, had come to terms with the river long before the Europeans arrived, and lived
there because the fishing was good and the waterfowl plentiful. Their canoes ferried
travellers across the river bound for Kaiapoi Pā, or south to Ōtautahi (Christchurch).
5
Evison HC. 1993 Land of Memories. Tandem Press, Auckland. At p19.
6
Allingham BJ, 2005. Retracing the 19th Century Landscape around Kaiapoi Pa.: Unpublished Report
for Te Ngai Tuahuriri Runanga Inc. Kaupapa Taiao, Office of Te Runanga o Ngai Tahu.
7
Tau RT, Goodall A, Palmer D, Tau HR. 1990 Te Whakatau Kaupapa: Ngai Tahu Resource Management
Strategy for the Canterbury Region. Aoraki Press , Wellington. At p5-16, 5-17.
10
Burwood Resource Recovery Park Cultural Impact Assessment ReportPuharakekenui (the Styx River) was a mahinga kai used by Ngāi Tūāhuriri, in 1868 the
area was set aside as a reserve at the request of the Ngāi Tūāhuriri ancestor Aperahama
Te Aika. The hapua (lagoon) provided a regular supply of estuarine shellfish including
Pipi8, Tuaki9 and Waikakahi10 which provided the protein component of the daily diet. The
sand dunes provided aruhe (fern root) the carbohydrate component while Raupo11 was
harvested for use in lining whare and Harakeke12 was harvested for use in raranga
(weaving). The river provided species of fish including Inanga13, Waikoura14 and Tuna15
and Patiki.16
Further to the south the Waitakiri (Bottle Lake Forest) the flax swamps and coastal
lagoon were well recognised as food gathering areas. The gathering of eels and other fish
had been well established. The area was also rich in various native plants that provided a
constant supply of medicines and also materials building, making traps and nets, weaving
footwear and weapons.
Near the modern day Travis Wetland was the kainga Ōrua Paeroa, because of the
abundance of eels and birdlife this area was used for its mahinga kai values. This wetland
had an opening that extended to the sea and at certain times of the year ‘Pioke’ or dog fish
could be caught there.
The broad, open plains and downlands abounded with weka and koreke (native quail).
There were prized plantations of ti kouka17 for producing the delicacy ti-kauru, and tall
podocarp forests, with a wealth of bird life and timber. Streams of fresh, clear water
gushed from underground sources, nourishing a maze of channels, swamps and hapua18.
The coast and the estuaries and hapua of the Waimakariri, Puharakekenui and Ōtākaro
rivers held ample shellfish, fish and assorted waterfowl and duck species.
8
pipi
9
cockle
10
freshwater mussel.
11
bullrush: Typha muelleri
12
flax, Phornium sp.
13
whitebait.
14
freshwater crayfish.
15
eel.
16
flounder.
17
cordyline australis
18
lagoons
11
Burwood Resource Recovery Park Cultural Impact Assessment ReportEFFECTS ON SIGNIFICANT SITES AND NATURAL RESOURCES.
Following discussion and a review of previously recorded policies, plans and reports, Ngāi
Tūāhuriri and Ngāi Tahu have identified the following values of particular cultural
significance, for consideration and appropriate provision.
Wāhi Taonga.
Currently there are no previously recorded NZAA archaeological sites related to pre-
historic occupation recorded within the Burwood Resource Recovery Park. However two
kilometres to the north, immediately south of Spencer Park is the NZAA site M35/318
Midden/Oven. There is also a previously recorded NZAA site M35/26 Midden/Oven two
kilometres south of the Burwood Resource Recovery Park in the Parklands Reserve on
Queenspark Drive.
There are also several other previously recorded NZAA sites related to pre-historic
occupation further to the north along Lower Styx Road. However it should also be noted
that there were no new sites related to pre-historic occupation located during the bulk
earthworks phase of the “Preston’s” residential subdivision. The Preston’s subdivision is
located three kilometres to the west of the Burwood Resource Recovery Park.
“Archaeological evidence shows the area in and around the Waimakariri was settled from
times when moa were hunted. Distinctively early styled taonga are recorded from the
banks of the Waimakariri, in keeping with river systems of all sizes around Canterbury.
Relatively early C14 dates are recorded for the inner dune system at Kairaki, while a 5 ¾
inch long stone minnow lure shank of the style found in Moa-hunter sites “was found at
the Waimakariri River”(JPS Vol 38 No.4;Dec.1929, p272).”19
“These and other archaeological sites lie on a narrow coastal strip up to five kilometres
wide that extends from the Avon estuary north to the sand dunes between the mouth of
the Waipara River and the Teviotdale Stream.
The landscape in this strip mostly comprises Quarternary sand-dunes which run parallel
with the coast, and between which originally lay swampland of varying depth - now largely
drained as a result of natural river meanderings and European farming developments.”20
check the sub-grades.
19
Allingham BJ, 2005. Retracing the 19th Century Landscape around Kaiapoi Pa.: Unpublished Reportx
for Te Ngai Tuahuriri Runanga Inc. Kaupapa Taiao, Office of Te Runanga o Ngai Tahu.
20
Trotter M. 2009 Archaeological Assessment of Kaiapoi Pā, North Canterbury.
12
Burwood Resource Recovery Park Cultural Impact Assessment ReportThe stripping of topsoil using either diggers or motor scrapers elsewhere has been shown
to reveal previously unrecorded archaeological deposits.
Archaeological excavations at Pegasus and Sovereign Palms have shown that undisturbed
archaeology can remain in areas where crop or livestock farming has taken place.
During a period of dune building, compacted wind blown sand can cover archaeological
deposits completely in a relatively short period of time.
A lens of insitu cultural deposit located during bulk earthworks at Pegasus Town
“These were sites with insitu deposits intact below the plough zone, about 20-30 cm in
depth. There had been no previous evidence that there would be any archaeology in this
area.”21
“Ngāi Tahu whānui have a personal relationship with the land which extends beyond mere
occupation. This relationship begins at birth with the placenta, like the land, being called
whenua. Traditionally, when a child is born the placenta is buried in the earth which
expresses the belief that humankind originates from Papatūānuku and returns to her. This
is an example of an individual’s close relationship with the land, and the loss of land is the
loss of self.” 22
“Archaeological sites exist not only as entities in their own right, but as part of a much
larger Ngāi Tahu identity. Some areas must be considered in light of the contribution they
make to the greater picture, not merely on the basis of their individual and isolated
attributes. Ngāi Tahu concern with archaeological sites extends beyond that of ancestral
connection alone.
21
Witter D. 2006 Pegasus Town Interim Archaeological Report October 2006, Witter Archaeology,
Taumutu. At p1.
22
Tau RT, Goodall A, Palmer D, Tau HR. 1990 Te Whakatau Kaupapa: Ngai Tahu Resource
Management Strategy for the Canterbury Region. Aoraki Press , Wellington. At p4-30, 4-31.
13
Burwood Resource Recovery Park Cultural Impact Assessment ReportThey are also valuable sources of information on the activities of their Tupuna which those
in the present world know little about.”23
Regardless of the methodology used, excavations to create new “waste cells” in previously
undisturbed ground at the Burwood Resource Recovery Park will involve some disturbing
or removal of top soil and sub soils. This will raise the possibility of discovery of
previously unrecorded pre-historic archaeological sites related to occupation.
23
Tau RT, Goodall A, Palmer D, Tau HR. 1990 Te Whakatau Kaupapa: Ngai Tahu Resource
Management Srategy for the Canterbury Region. Aoraki Press , Wellington. At p4-31.
14
Burwood Resource Recovery Park Cultural Impact Assessment ReportWāhi Tapu/Urupā.
There are currently no recorded wāhi tapu or urupā that will be affected by the Burwood
Resource Recovery Park project. However sensitive demolition materials, those sourced
from buildings where human lives were lost during the earthquake events have been stored
at Site D. A final decision has yet to be reached around the long-term plan for this
material, and in the meantime storage must continue in the event of criminal proceedings
progressing.
“Of all wāhi tapu the urupā is the most significant. They are important to Ngāi Tahu as in
these areas lay the bones of celebrated ancestors who are gone but never forgotten.
To identify the location identifies the funerary places which Ngāi Tahu are less than
anxious to do.
Ngāi Tahu require some restriction on the information about these sites, and they are
therefore identified in silent files.”24
The dead are a link to the past and to the land. By protecting the urupā, the mana of the
ancestors and their descendants is also remembered.
“Knowledge of urupā is often retained by certain individuals within iwi, hapu and whanau.
These individuals are not always willing to divulge the locations of urupā for fear of them
being disturbed.”25
Urupā can have statutory protection under the following Acts:
i) The Historic Places Act, 1993;
ii) The Māori Affairs Act, 1953.
Urupā are a sensitive issue. Ngāi Tahu believe they should be strictly left alone.
In some instances it may be desirable to re-inter the skeletal remains, for example perhaps
the site was known to contain only one ancestor and it is deemed necessary by the
Rūnanga and connected interests to be necessary to give way to development.
The deposition and storage of sensitive demolition materials sourced from buildings where
human lives were lost, will to all intents and purposes from both a tikanga Maori and a
Ngāi Tūāhuriri perspective effectively render “Site D” as a wāhi tapu/urupā.
24
Tau RT, Goodall A, Palmer D, Tau HR. 1990 Te Whakatau Kaupapa: Ngai Tahu Resource
Management Srategy for the Canterbury Region. Aoraki Press , Wellington. At p4-15.
25
Tau RT, Goodall A, Palmer D, Tau HR. 1990 Te Whakatau Kaupapa: Ngai Tahu Resource
Management Srategy for the Canterbury Region. Aoraki Press , Wellington. At p4-25.
15
Burwood Resource Recovery Park Cultural Impact Assessment ReportWater.
All life came into being when Maku mated with Mahoroanuiatea, another form of water,
and begat Raki. Water, therefore, is the promoter of all life and represents the life blood of
the environment. Its condition is a reflection on the health of Papatuanuku (the Earth
Mother).
“Water and the resources it supports determine the location of their kainga (villages), their
identity and the rhythm of their lives. The traditional values and controls regarding water
are included in Ngāi Tahu spiritual beliefs and practices. This recognises and reinforces the
absolute importance of water quality in relation to both mahinga kai and hygiene.
Traditionally water was the centre of all activity within Māori society.
It provided the preferred transport medium; supported fish and shellfish populations; was
used in religious ceremony; and was also used for recreation. For these reasons and like
most other cultures, settlements were centred beside or in close proximity to major
waterways.”26
Te Rūnanga o Ngāi Tahu Freshwater Policy27 sets out Te Rūnanga o Ngāi Tahu policies
with respect to freshwater , outlining the environmental outcomes sought and the means
by which Ngāi Tahu would like to work with interested parties to achieve these outcomes.
It has been endorsed by Te Ngāi Tūāhuriri Runanga.
Chapter Four of the Natural Resources Regional Plan (NRRP) addresses water quality by
providing a framework that enables appropriate use of the regions water resources while
ensuring that taking of, or discharges to water (direct or indirect) do not significantly
diminish the quality of those resources.
It also addresses the effects of activities such as irrigation, industrial discharges,
stormwater discharges, storage of hazardous substances, and point and non point source
discharges to land.
There are no longer any permanent watercourses at the site, the nearest permanent surface
watercourses are the Styx River and the Brooklands Lagoon located more than two
kilometres to the north of the landfill. These watercourses are unaffected by the BRRP
activities. Artificial ponds have been established on the eastern edge of the landfill.
26
Tau RT, Goodall A, Palmer D, Tau HR. 1990 Te Whakatau Kaupapa: Ngai Tahu Resource
Management Srategy for the Canterbury Region. Aoraki Press , Wellington. At p4-12.
27
An outline of the policy and its aims is included at Appendix C.
16
Burwood Resource Recovery Park Cultural Impact Assessment ReportA relatively low gradient exists across the site resulting in groundwater flow towards the
coast. The potential receiving environment for any leachate discharges is therefore the
marine environment of Pegasus Bay.
There are a number of activities that potentially are detrimental to groundwater quality on
the site. Municipal Solid Waste (MSW) was deposited on 54 hectares of land at the
Burwood Landfill between 1984 and 2005. This landfill did not have a constructed liner,
consequently a leachate plume follows east within the shallow unconfined aquifer towards
the Pacific Ocean.
Location of Burwood Landfill stages and Monitoring bores.
(Image supplied with AEE prepared for Burwood Resource Recovery Park Limited by Aecom NZ Limited)
The MSW landfill has a capping system designed to absorb the annual rainfall of the
region and encourage the evapo-transpiration of the rainfall. This reduces rainfall
infiltration and the volume of leachate generated in the landfill that reports to
groundwater.
Large areas of the wastewater network within Christchurch continue to require pumping
and removal of materials by sucker trucks, to avoid blockages and ensure the network
continues to run effectively.
17
Burwood Resource Recovery Park Cultural Impact Assessment ReportThis material consisting of a mixture of silt and wastewater, is transported and deposited
into a pond at Site P. The liquid and solid material accumulates and settles within the pond
before the liquid is pumped to the Christchurch Wastewater Treatment plant (at Bromley)
for treatment and disposal.
The solid component is removed from the pond on a regular basis and carted to Site F to
be composted and later used as cover soils to the landfill following analysis to confirm the
soils meet acceptance criteria. Any precipitation falling onto the pond becomes
contaminated and becomes part of the contained wastes requiring management. The water
level of the ponds is maintained by pumping excess liquids to the Christchurch Waste
Water Plant for treatment.
As part of the 2012 consented works associated with the Site A construction,
groundwater interception drains were installed along the interface of Site A and the MSW
landfill to the west and south of Site A. These interception drains were installed as a
contingency measure should leachate from the MSW landfill become elevated at some
time in the future.
There is no requirement to provide contingency groundwater extraction systems in the
Site G location as this cell is relatively narrow. Therefore, if groundwater needs to be
intercepted and abstracted at some point in the future, this can be reasonably achieved
from the eastern perimeter of the proposed Site G.28
Significant surface water flow is not expected during extreme rainfall events as the final
capping is designed to allow infiltration and retention of precipitation and later evapo-
transpiration.
However surface water flow paths are provided for in the design. The Site A extension
will have a swale drain constructed from low permeability silts overlaid with scour proof
rock armouring (in steep sections) to convey water from the current Site A surface to the
swale drain at the toe of the C and D cells.
As part of the consent conditions the consent holder is obliged to sample and have
analysed at six monthly intervals water from monitoring wells for the following
parameters; pH, Alkalinity, Temperature, Ammoniacal-Nitrogen, Conductivity, Nitrate-
Nitrogen, Total Hardness, COD, Iron (soluble), Chloride, Nitrite Nitrogen.
28
Aecom Consulting Services (NZ) Ltd 2016. Continuation of Earthquake Waste Processing and
Disposal Activities at Burwood Resource Recovery Park and Burwood Landfill. At p18.
18
Burwood Resource Recovery Park Cultural Impact Assessment ReportThe consent holder is also obliged to sample and have analysed on an annual basis water
from monitoring wells for the following parameters; pH, Alkalinity, Temperature, Total
Organic Carbon, Ammoniacal-Nitrogen, Nitrate-Nitrogen, Total Phosphorous, Sulphate,
Total Sulphide, COD, Aluminium, Arsenic, Cadmium, Calcium, Chromium, Copper, Iron
(Soluble), Iron (Total), Lead, Magnesium, Manganese, Nickel, Zinc, Potassium, Sodium,
Boron, Chloride, Nitrite Nitrogen and Cation/anion balance.
The consent holder is also obliged to prepare and provide to the Canterbury Regional
Council a Remedial Action Plan detail the most effective and practicable measures that
will be taken to minimise or mitigate potential risks arising from the migration of leachate
to the ground surface, to the coast and/or to the Riccarton gravel aquifer.
19
Burwood Resource Recovery Park Cultural Impact Assessment ReportAir.
The discharge of contaminants to air can have adverse effects on sites or resources of
significance to tāngata whenua, or the values associated with them. The deposition of air
pollutants onto mahinga kai, wāhi tapu or marae will require specific consideration in
regional policies on air.
Air is seen as a taonga derived from Ranginui (the Sky Father). Ranginui is the sky,
husband of Papatūānuku and father of her earthly progeny. Ranginui is adorned by
celestial bodies such as the moon and stars, and is associated with life and light. From
Ranginui’s union with Paptūānuku came the offspring who were responsible for creating
the elements that constitute our world and environment today.29
Landfill gas is a complex mix of different gases created by the action of micro-organisms
within a landfill. Depending on the nature of materials in the landfill, landfill gas is
approximately fourty to sixty per cent methane with the remainder being carbon dioxide.
In certain circumstance hydrogen sulphide can be produced when gypsum, a component of
dry wall, comes into contact with any water. The sulphate and calcium can then be
released into solution and if anaerobic conditions are present, sulphur reducing bacteria
converts the sulphate to hydrogen sulphide (H²S). Hydrogen sulphide has the potential to
be released as a gas from the landfill and cause human health effects as well as nuisance
odour.
The residual waste stream from the recovery park is expected to contain a component of
biodegradable materials, primarily treated and untreated wood and paper associated with
dry wall. These degradable materials are expected to comprise a smaller component of the
waste and be free of putrescible and hence readily degradable component of typical
municipal waste.
As such landfill methane gas production is expected to occur but the volume and rate of
gas production is expected to be significantly lower than for other parts of the existing
landfill. While there is there is potential for hydrogen sulphide to be generated the
experience to date with Site A is that there have been no issues with odours of this type.
29
Jolly D, Nga Papatipu Rūnanga Working Group. 2013 Mahaanui Iwi Management Plan 2013. Verve Digital
Limited
20
Burwood Resource Recovery Park Cultural Impact Assessment ReportIn addition hydrogen sulphide is readily biodegradable, and will be bio-remediated in the
site capping. Capping will be constructed with gas collection point installed so that if
significant quantities of gas are generated, it can be destroyed through smaller flares
operating independently of the old landfill gas system.30
30
Aecom Consulting Services (NZ) Ltd 2016. Continuation of Earthquake Waste Processing and
Disposal Activities at Burwood Resource Recovery Park and Burwood Landfill. At p26.
21
Burwood Resource Recovery Park Cultural Impact Assessment ReportMahinga Kai.
Historically the waterways and related wetlands of the Puharakekenui, Ōtākaro and
Waimakariri Rivers provided Ngāi Tahu with a large variety of mahinga kai species.
Inaka31, Tuna32 and Patiki33 were caught by various methods in the tributaries, channels
and wetlands of the Puharakekenui, Ōtākaro and Waimakariri River’s.
These wetlands and waterways also once provided habitat for bird species such as
Pukeko34, Putangitangi35, Parera36, Weka37 and others.
Around the margins of these wetlands Raupo38, Harakeke39 and Tī kōuka flourished.
Raupo could provide food or be used to make buoyant rafts, Harakeke providing strong
fibres for clothing, baskets, nets and ropes while the carrot shaped roots and young stems
of the Tī kōuka provided the delicacy kauru.40
Adjoining these margins were woodlands and forest, providing an ample supply of timber
for waka41, whare42 and fortifications.
These woodlands and forest contained various medicinal plants and also provided habitat
for a variety of bird species.
The mahinga kai values within the BRRP project area bear little resemblance to the values
present at the time Ngāi Tūāhuriri harvested various resources from the area. The
exceptions being the ocean beach shellfish beds and continued presence of native bird
species. The flax swamps and eeling lagoon have been drained and the dominant native
plant species have been supplanted pre-dominantly by pine forest.
The shellfish beds found along the stretch of beach between the Waimakariri River and the
Ōtākaro/Ōpāwaho estuary provided a source of protein that could be harvested with
relative certainty every day on the outgoing tide. These ocean beach shellfish beds were
predominately tuatua43. Tuatua were harvested both for immediate consumption and also
preserved by cooking and drying the meat for consumption at a later time.
31
whitebait
32
eels
33
flounders
34
purple swamphen: Porphyrio porphyrio
35
paradise duck.
36
grey duck.
37
woodhen: Gallirallus australis
38
bullrush: Typha muelleri
39
flax, Phornium sp.
40
the roots and stems are cooked in a large earth oven to crystallize their sugar content.
41
canoes
42
houses
43
Paphies subtriangulata.
22
Burwood Resource Recovery Park Cultural Impact Assessment ReportThere is potential for contaminants from leachate dispersion plumes and stormwater from
Sites B, D, G and P to eventually find their way into the marine environment of Pegasus
Bay. These contaminants could potentially then enter the food chain, this potential can be
minimised through the use of groundwater interceptor drains or groundwater extraction.
“The maintenance of the diversity of quality and quantity of resources especially mahinga
kai, is important to Ngāi Tahu.”44 In the Ngāi Tahu Claims Settlement Act 1998 mahinga
kai refers to Ngāi Tahu interests in traditional food and other natural resources, and the
sites where the resources are gathered.
The term mahinga kai, therefore, refers to the whole resource chain, from the mountain
tops to the ocean floor. It encompasses social and education elements as well as the
process of food gathering, including the way it is gathered, the place it is gathered from,
and the actual resource itself.
There are a number of mahinga kai related elements in the Ngāi Tahu Claims Settlement
Act including customary fisheries management and taonga species.
In addition there are a number of traditional mahinga kai sites not included in legislation
which will also need to be considered through consultation with local Rūnanga.
44
NRRP, Chapter 2, (Ngai Tahu and the Management of Natural Resources) page 12.
23
Burwood Resource Recovery Park Cultural Impact Assessment ReportCULTURAL ISSUES TO CONSIDER.
Following discussion and a review of previously recorded policies, plans and reports, and
Ngāi Tahu have identified the following values of particular cultural significance, for
consideration and appropriate provision within the design and development of the .
Whakapapa.
The central element of Māori culture is whakapapa45, the genealogical relationships that
stretch across and between both human and non human worlds. Whakapapa establishes
the origins and creation of all things and connects people to their ancestors as well as to
the land and natural resources around them.
Human relationships with their environment were traditionally reciprocal in nature and
carried with them the essential responsibility embodied by the notion of Kaitiakitanga.46
This inextricably and inter-dependent relationship is reflected in the following proverb:
Toi tū te marae o Tāne
Toi tū te marae o Tangaroa
Toi tū te iwi.47
How to recognise and provide for Whakapapa?
a.) Interpretation features48 at logical locations around “Site D” that can inform pedestrian
and cycle users in the area of the nature of the deposition and storage of the sensitive
demolition materials sourced from buildings where human lives were lost during the
Canterbury Earthquakes.
45
"Papa" is anything broad, flat and hard such as a flat rock, a slab or a board. "Whakapapa" is to place in
layers, lay one upon another. Hence the term Whakapapa is used to describe both the recitation in proper
order of genealogies, and also to name the genealogies.
46
Kaitiakitanga is an integral aspect of Rangatiratanga and entails an active exercise of authority in a
manner beneficial to the resource in question.
47
“If the domain of Tāne survives and the domain of Tangaroa does too, the people live on”. That is to
say, if we look after the natural resources of earth and water, then they in turn will look after you.
48
carvings, information panels, murals or sculpture(s)
24
Burwood Resource Recovery Park Cultural Impact Assessment ReportRangatiratanga.
The traditional personal authority of chiefs (rangatira) over the assets of an iwi/tribe or
hapū/sub-tribe (land, forests, fisheries, etc.)
Rangatiratanga49 is embodied within the concept of mana whenua50 and defines the ability
to exercise and manage the relationship between ourselves, our culture and traditions and
our environment.
Rangatiratanga incorporated the right to make, alter and enforce decisions pertaining to
how a resource was to be used and/or managed, and by whom. This was carried out in
accordance with tikanga and kawa51 and is akin to the modern day functions of Local and
Central Government agencies and authorities.
Contemporary and practical expressions of Rangatiratanga would include the active
involvement of Tāngata Whenua in resource management decision making processes (e.g.
Te Kohaka o Tuhaitara Trust) and/or the implementation of iwi management plans over
particular resources or localities (e.g. Te Waihora/Lake Ellesmere Management Plan).52
How to recognise and provide for Rangatiratanga?
Appropriate participation by tāngata whenua whether that be on any Board, Trust or
Committee set up for the purpose of managing the natural or physical resources, and/or
through “on the ground” maintenance and monitoring of those sites and resources within
the project area affected by the activities presently under application.
Outcomes sought:
a.) Registration of “Site D” as either a wāhi tapu or urupā to acknowledge the presence of
the “wairua”53 of those people who lost their lives in buildings from whence the sensitive
demolition materials have been sourced.
b.) The engagement of members of Ngai Tuahuriri who are trained in the recognition of
archaeological sites to monitor earthworks and assist the lead archaeologist when
excavations to create waste storage “cells“ are created in areas of previously undisturbed
soils.
c.) Consultation with Te Ngai Tuahuriri Runanga regarding the display and or storage of
prehistoric artefacts located within the proposed Burwood Resource Recovery Park.
49
The traditional personal authority of chiefs (rangatira) over the assets of an iwi/tribe or hapū/sub-tribe
(land, forests, fisheries, etc.)
50
means customary authority exercised by an iwi or hapu in an identified area.
51
The Māori equivalent of Pakehā law.
52
Lenihan TM. 2006 Statement of Evidence, Application for Resource Consent by Pegasus Town Ltd.
53
the remnants of the non-physical spirit of those deceased.
25
Burwood Resource Recovery Park Cultural Impact Assessment ReportTaonga.
In the management of resources it is important to Ngāi Tahu that the habitats and wider
needs of taonga are protected and sustainably managed and enhanced.
All natural resources such as air, land, water are taonga; (i.e. tangible or intangible
treasures that are highly valued by tāngata whenua for their capacity to provide, sustain
and shape the quality of life (e.g. tikanga or customs, te reo or the Māori language)).
The protection of the relationship of tāngata whenua is included in Article II of the Treaty
of Waitangi, the Resource Management Act 1991 section 6(e), and more recently the Ngāi
Tahu Claims Settlement Act 1998.
To ensure taonga are available for future generations, Ngāi Tahu consider that resource
management decision making processes need to recognise tikanga Māori (protocols and
customs) and have the conservation and sustainability of resources as its focus.
The Crown’s settlement with Ngāi Tahu (Ngāi Tahu Claims Settlement Act 1998)
included recognition of the special relationship Ngāi Tahu has with taonga species.
Ngai Tahu participates in the management of those species in many ways including
representation on species recovery groups.
How to recognise and provide for Taonga?
Through the Crown’s Settlement Offer, the special relationship Ngāi Tahu has with fourty
nine bird species, fifty four plant54 species and 6 marine mammal species was recognised
and acknowledged.
Outcomes sought:
a.) Adoption of a Restoration Re-vegetation Planting Plan that utilises taonga plant
species that would historically occur within the project area and that addresses:
i) Enhancement of Biodiversity;
ii) Protection of Cultural and Historic Values; and
iii) Protection of wetland values.
b.) Adoption of a Landfill Gas Management Plan, that sets out a monitoring regime to test
for the presence of methane and hydrogen sulphide, and that identifies appropriate
measures to bring concentrations of these gases below appropriate “trigger levels”55.
54
a list of taonga plant species is attached as Appendix G.
55
5000 parts per million of Methane and 10 parts per million of Hydrogen Sulphide
26
Burwood Resource Recovery Park Cultural Impact Assessment ReportKaitiakitanga.
Kaitiakitanga is an integral aspect of Rangatiratanga and entails an active exercise of
authority in a manner beneficial to the resource in question. The rights and responsibilities
of kaitiaki derive from mana whenua, and this has been reflected in the definition of
kaitiakitanga in the Resource Management Act 1991 where it is made clear that only
tāngata whenua of an area are able to exercise kaitiakitanga.
Traditionally speaking kaitiaki were spiritual guardians associated with particular
resources and locations. Their essential function was to indicate the well being of their
environment thereby warn local human guardians accordingly.
Those that claim mana whenua have a responsibility to maintain natural and physical
resources within their rohe56 and as such are considered kaitiaki.
How to recognise and provide for Kaitiakitanga?
Appropriate participation by tāngata whenua whether that be on any Board, Trust or
Committee set up for the purpose of managing the natural or physical resources, and/or
through “on the ground” maintenance and monitoring of those sites and resources within
the project area affected by the activities presently under application.
Outcomes sought:
a.) Adoption of a Restoration Re-vegetation Planting Plan that utilises taonga plant
species that would historically occur within the project area and that addresses:
i) Enhancement of Biodiversity;
ii) Protection of Cultural and Historic Values; and
iii) Protection of wetland values.
b.) The engagement of members of Ngai Tuahuriri who are trained in the recognition of
archaeological sites to monitor earthworks and assist the lead archaeologist when
excavations to create waste storage “cells“ are created in areas of previously undisturbed
soils.
c.) Consultation with Te Ngai Tuahuriri Runanga regarding the display and or storage of
prehistoric artefacts located within the proposed Burwood Resource Recovery Park.
d.) Adoption of a six monthly program of sampling and analysis of shellfish from the ocean
beach immediately adjacent to the Burwood Resource Recovery Park testing for the
presence of faecal coliform and the various potential leachate contaminants listed in
CRC011364.3.
e.) Copies of the results of the analysis to be provided to Te Ngāi Tūāhuriri Rūnanga.
f.) When the levels of contaminants present in shellfish samples are found to be in excess
56
tribal territory
27
Burwood Resource Recovery Park Cultural Impact Assessment Reportof recommended limits for safe human consumption, the consent holder will implement
contingency or remedial actions set out in the Remedial Action Plan.
g.) Adoption of a Landfill Gas Management Plan, that sets out a monitoring regime to test
for the presence of methane and hydrogen sulphide, and that identifies appropriate
measures to bring concentrations of these gases below appropriate “trigger levels”.
28
Burwood Resource Recovery Park Cultural Impact Assessment ReportMauri.
In Māori thought all things are believed to have a mauri, or vital essence. It is this mauri
which provides all living things and every place with a unique personality. The key to the
traditional Māori view towards environmental issues is the importance of not altering a
mauri to the extent that it is no longer recognisable.
How to recognise and provide for Mauri?
Appropriate input or involvement - whether in person or via plans and policies- in the
management, maintenance and monitoring of culturally significant sites or resources
affected by the activities presently under application.
Outcomes sought:
a.) Registration of “Site D” as either a wāhi tapu or urupā to acknowledge the presence of
the wairua of those people who lost their lives in buildings from whence the sensitive
demolition materials have been sourced
b.) Adoption of a Restoration Re-vegetation Planting Plan that utilises taonga plant
species that would historically occur within the project area and that addresses:
i) Enhancement of Biodiversity;
ii) Protection of Cultural and Historic Values; and
iii) Protection of wetland values.
c.) Adoption of a six monthly program of sampling and analysis of shellfish from the ocean
beach immediately adjacent to the Burwood Resource Recovery Park testing for the
presence of faecal coliform and the various potential leachate contaminants listed in
CRC011364.3.
d.) Copies of the results of the analysis to be provided to Te Ngāi Tūāhuriri Rūnanga.
e.) When the levels of contaminants present in shellfish samples are found to be in excess
of recommended limits for safe human consumption, the consent holder will implement
contingency or remedial actions set out in the Remedial Action Plan.
f.) Adoption of a Landfill Gas Management Plan, that sets out a monitoring regime to test
for the presence of methane and hydrogen sulphide, and that identifies appropriate
measures to bring concentrations of these gases below appropriate “trigger levels”.
29
Burwood Resource Recovery Park Cultural Impact Assessment ReportManaakitanga.
A term to express love and the concepts of hospitality and mutual obligation.
Manaakitanga defines the obligation of Tāngata Whenua towards their Manuhiri (guests)
and, when exercised appropriately, enhances the mana of the hosts.
Traditional expressions of manaakitanga require an ability to provide a selection of the
local delicacies. There is an intimate and inextricably linked relationship between the
values of manaakitanga, kaitiakitanga and Rangatiratanga, and without one it is very
difficult to exercise another.
The relative health and availability of mahinga kai is one of the principal means by which
manaakitanga can be expressed.
How to recognise and provide for Manaakitanga?
Recognition of the value of mahinga kai within any relevant management plans or regimes
established to manage the natural resources within or directly affected by the proposed
project area.
a.) Provide for the ongoing sustainability of mahinga kai through the recognition of mauri.
30
Burwood Resource Recovery Park Cultural Impact Assessment ReportMahinga Kai.
Mahinga kai are central to the traditional way of life for Ngāi Tahu. Highly organised
seasonal timetables were followed to best utilise the resources available.
The term mahinga kai, therefore, refers to the whole resource chain, from the mountain
tops to the ocean floor. It encompasses social and education elements as well as the
process of food gathering, including the way it is gathered, the place it is gathered from,
and the actual resource itself.
How to recognise and provide for Mahinga Kai?
Appropriate input or involvement - whether in person or via plans and policies- in the
management, maintenance and monitoring of culturally significant sites or resources
affected by the activities presently under application.
Outcomes sought:
a.) Adoption of a six monthly program of sampling and analysis of shellfish from the ocean
beach immediately adjacent to the Burwood Resource Recovery Park testing for the
presence of faecal coliform and the various potential leachate contaminants listed in
CRC011364.3.
b.) Copies of the results of the analysis to be provided to Te Ngāi Tūāhuriri Rūnanga.
c.) When the levels of contaminants present in shellfish samples are found to be in excess
of recommended limits for safe human consumption, the consent holder will implement
contingency or remedial actions set out in the Remedial Action Plan.
d.) Adoption of a Restoration Re-vegetation Planting Plan that utilises taonga plant
species that would historically occur within the project area and that addresses:
i) Enhancement of Biodiversity.
ii) Protection of Cultural and Historic Values.
iii) Protection of wetland values.
31
Burwood Resource Recovery Park Cultural Impact Assessment ReportWāhi Tapu/Wāhi Taonga and Urupā.
In modern terms - in the Ngāi Tahu rohe - the term wāhi tapu refers to places held in
reverence according to local tribal custom and history. Some wāhi tapu are important to
the Iwi while others are important to individual hapu or whānau. Of all wāhi tapu, urupa
(burial sites) are considered to be the most significant.
How to recognise and provide for Wāhi Tapu/Wāhi Taonga and Urupā?
“It is important for Ngāi Tahu that wāhi tapu sites are protected from inappropriate
activity; and there is continued access to such sites for Ngāi Tahu.57
Outcomes sought:
a.) Registration of “Site D” as either a wāhi tapu or urupā to acknowledge the presence of
the wairua of those people who lost their lives in buildings from whence the sensitive
demolition materials have been sourced.
b.) Adoption of a Wāhi Taonga/Wāhi Tapu and Urupā Protocol.58
57
Natural Resources Regional Plan, Chapter 2 (Ngāi Tahu and the Management of Natural Resources)
2.3.6 page 2-8.
58
see Appendix E.
32
Burwood Resource Recovery Park Cultural Impact Assessment ReportLEGISLATION TO CONSIDER.
Resource Management Act 1991.
Section 5, 6, 7, and 8 of the Resource Management Act 1991 prescribe what all persons
exercising functions and powers under the Resource Management Act need to consider in
relation to managing the use, development and protection of natural and physical resource.
Section 5.
Purpose.
The purpose of this Act is to promote the sustainable management of natural and physical
resources. 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 for their
health and safety while—
(a) sustaining the potential of natural and physical resources (excluding minerals) to meet
the reasonably foreseeable needs of future generations; and
(b) safeguarding the life-supporting capacity of air, water, soil, and ecosystems; and
(c) avoiding, remedying, or mitigating any adverse effects of activities on the environment.
Section 6.
Matters of national importance.
In achieving the purpose of this Act, all persons exercising functions and powers under it,
in relation to managing the use, development, and protection of natural and physical
resources, shall recognise and provide for the following matters of national importance:
(e) The relationship of Māori (in this instance Ngāi Tūāhuriri and Ngāi Tahu) and their
culture and traditions with their ancestral lands, water sites, wāhi tapu and other taonga.
(f) The protection of historic heritage59 from inappropriate subdivision, use, and
59
historic heritage;
(a) means those natural and physical resources that contribute to an understanding and appreciation of
New Zealand's history and cultures, deriving from any of the following qualities:
(i) archaeological:
(ii) architectural:
(iii) cultural:
(iv) historic:
(v) scientific:
(vi) technological; and
(b) includes—
(i) historic sites, structures, places, and areas; and
(ii) archaeological sites; and
(iii) sites of significance to Maori, including wāhi tapu; and
33
Burwood Resource Recovery Park Cultural Impact Assessment Reportdevelopment.
Section 7.
Other matters.
In achieving the purpose of this Act, all persons exercising functions and powers under it,
in relation to managing the use, development, and protection of natural and physical
resources, shall have particular regard to:
(a) Kaitiakitanga:
(aa) The ethic of stewardship:
(b) The efficient use and development of natural and physical resources:
(c) The maintenance and enhancement of amenity values:
(f) Maintenance and enhancement of the quality of the environment:
(g) Any finite characteristics of natural and physical resources:
Section 8.
Treaty of Waitangi/Te Tiriti o Waitangi.
In achieving the purpose of this Act, all persons exercising functions and powers under it,
in relation to managing the use, development, and protection of natural and physical
resources, shall take into account the principles of the Treaty of Waitangi (Te Tiriti o
Waitangi).
Canterbury Regional Policy Statement.
The Canterbury Regional Policy Statement 2013 provides an overview of the resource
management issues of Canterbury and the objectives, policies and methods to achieve
integrated management of natural and physical resources. The following chapters are of
particular interest to Ngāi Tahu:
- Chapter 2 contains issues of Resource Management Significance to Ngāi Tahu.
- Chapter 4 contains provision for Ngai Tahu and their relationship with resources.
(iv) surroundings associated with the natural and physical resources.
34
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