ENV-2013-AKL (DRAFT) STATEMENT OF EVIDENCE OF KATHRYN NGAPO (PIRITAHI MARAE) ON BEHALF OF DIRECTION MATIATIA INCORPORATED AND OTHERS

Transcription

1 BEFORE THE ENVIRONMENT COURT IN THE MATTER of a notice of motion under section 87G of the Resource Management Act 1991 (Act) requesting the granting of resource consents to Waiheke Marinas Limited to establish and operate a marina at Matiatia Bay, Waiheke Island, in the Hauraki Gulf ENV-2013-AKL (DRAFT) STATEMENT OF EVIDENCE OF KATHRYN NGAPO (PIRITAHI MARAE) ON BEHALF OF DIRECTION MATIATIA INCORPORATED AND OTHERS 28 July 2014 Counsel Acting: K R M Littlejohn Quay Chambers littlejohn@quaychambers.co.nz PO Box AUCKLAND 1143

2 1 INTRODUCTION 1. Who am I to speak here? 2. In this hearing I am here as a descendent of Ngapuhi and a descendent of Ngati Paoa (see attached whakapapa), although not in any official capacity for those tribes. I am here as the daughter of my parents, Minnie and Jim Ngapo. I am here to represent a family who has held a position of ahi kaa to this island, my father, for the moana; my mother for the whenua and the tangata. 3. I was born on Waiheke in 1960 and have lived here most of the intervening years. I have a BSc in Biological Sciences from Auckland University which I completed in 1985, a Diploma of Teaching (1998) from the Auckland College of Education and a Masters Degree in Creative Writing (2010) from AUT. In making this submission with Piritahi Marae, I am here to speak as someone who has a deep and abiding interest in the whenua, the moana and the tangata of this island. I am here to speak as one whose parents have formed her, and because Waiheke is my turangawaewae and I feel the responsibility of kaitiakitanga for this place, which also has formed me. 4. I am a teacher by profession and I relieve or take temporary contracts when I am able, as I have been responsible for the care of family members including my mother Minnie, who has dementia, since I have contributed to the Waiheke Community through my 10 year involvement with Playcentre ( ), as a committee member of the Waiheke Credit Union ( ), a tutor and committee member of Waiheke Adult Literacy ( ), a supporter of the Waiheke Outpost of Auckland Sexual Abuse HELP (2005), a member of Waiheke Peace Group ( ). 5. Since early 2013, when I knew that Waiheke Marinas would be releasing their new application for a marina at Matiatia, I have felt concern for what that proposal would mean to this island. To that end I called the first public meeting to talk about Matiatia and the present and future pressures facing it. Various members of the public spoke at that meeting: Paora Toi te Rangiuaia, Huhana Davis and Paora Joseph (from Piritahi Marae), Jan Scott from the Ferry Users Group, Daniel Breen an ecologist who lives on Waiheke, Brian Griffiths from

3 2 Forest and Bird. Phil Wardale, the then advisor/consultant and now the developer of Waiheke Marinas, also spoke as did members of the general public. Topics covered centred around the waahi tapu status of the Bay and the presence of koiwi and urupaa; general ways ecology could be affected by marina developments; existing parking and traffic worries at Matiatia; a general description of the marina proposal from Phil Wardale; comments mostly anti, but some pro about the marina. 6. Following that meeting and the release of the Marina s 2013 application, Huhana and I organised a hikoi to publicise what the marina was intending to do and then I organised workshops to help people to submit on the marina development. 7. Since then I have been involved with Direction Matiatia Incorporated as a board member; primarily my involvement, apart from committee meetings has involved organising a stall for Saturday Markets to raise public awareness and to fundraise. SCOPE OF EVIDENCE 8. I made a submission opposing the proposed marina at Matiatia and I then filed notice to join in these proceedings as a section 274 party. 9. Subsequently I agreed to become a section 274 party represented by Direction Matiatia Incorporated (DMI). 10. I am giving this, my evidence, for DMI as part of the Piritahi Marae evidence on cultural matters. 11. I have read the applicant s reports and evidence in relation to transport, landscape and ecology, as well as its cultural evidence (by Mr Pita Rikys. I am also familiar with the submission of Piritahi Marae to Auckland Council on the application, the 274 notice by Paul Monin, and Paul Monin s book Matiatia: A Gateway to Waiheke. I have looked at the internet sites and Waiheke Gulf News as quoted in my initial submission to Auckland Council. I have also read some photocopies of original title and Maori Land Court information which Paul Monin kindly leant to Piritahi Marae concerning 1800s Maori settlement in Matiatia Bay and the transfer of title out of Maori hands. In a very general way I have read parts of the Auckland Council

4 3 Report i.e. Report under section 87F of the Resource Management Act 1991 on notified consent applications by Waiheke Marinas Limited for consent to construct a marina and associated facilities. 12. Apart from presenting my own evidence, I am concerned with statements made by Pita Rikys in his cultural evidence for the applicant. He has lived here 20 years; my parents were here continuously since 1953 (although my father died in 1979) and I have been here since Through telling about my parents in this evidence, I seek to give a more representative view of what local Maori would have thought on matters of culture. I wish also to examine some statements made by the marina s cultural consultant including implying that the northern area of Matiatia Bay is not waahi tapu. MY PARENTS My father - James Maaka Ngapo (Jim) 13. My father Jim was born in Coromandel and the Ngapo family hailed from Harataunga (Kennedy Bay) Coromandel, which is where I whakapapa back to my Ngati Paoa, Tamatera, Marutuahu roots. The instance of my Ngati Porou side having land in Harataunga was by tuku whenua, whereby Marutuahu gifted land to my ancestor, Hau Pokia, a chief from Ngati Porou, who was at that time running a schooner with produce, trading from the East Coast to Auckland. He needed a safe place to be able to land and re-provision, on his long and sometimes dangerous journey from the East Cape, and asked for that right at Harataunga. He was gifted land and the union was sealed by marriage to a daughter of the tribe, my ancestor Te Paea. When I heard about how Wiremu Hoete gifted land by tuku whenua to Rapata Te Rou here at Matiatia, that was a similar instance and example of the generosity of Ngati Paoa to outsiders. 14. My name is Kathryn Anne Reremoana Ngapo. My father named me after 2 great aunts - my Auntie Kate and my Auntie Rere from Harataunga. That he named me after them speaks highly of his regard for Harataunga and also of his regard for me. 15. My father first worked when he was a young teenager on Mercury Island as a farm hand. He served in World War 2, in the Maori Battalion with the East Coast division, Company C, and was awarded

5 4 a Military Medal for bravery. In Gisborne Museum they have set aside a room for photos of all the soldiers from C Company. Because of his bravery Jim is included on a small special wall of that room with a few others flanking a photo of Moana-Nui- a-kiwa Ngarimu, VC. 16. After the war my father was employed in the late 1940s by the Marine Department and for the rest of his life worked on Marine Department boats for them first around Coromandel, then he was posted to Mt Maunganui in the early fifties. In 1953 my father was posted to Waiheke by the Marine Department as an Inspector of Fisheries, particularly but not solely, responsible for assisting in the setting up of oyster farms and working with those licensed to pick rock oysters. 17. In this capacity and since his initial employment by the Marine Department, he worked on Marine Department boats among them, the Clematis and Hubert Levy as skipper, and then on the Tio and Tokatea as mate until his death in The geographical range of his working life extended from Mt Maunganui in the Bay of Plenty to the Bay of Islands. I rang Dave Collins the other day. He has lived here most of his life and worked on the sea. Currently he has a business laying and maintaining moorings on Waiheke but he worked with my father on the Tio and as skipper on the Tokatea. What was your opinion of my father s seamanship I asked Dave. Dave replied instantly that my father was an expert. He said that Jim knew the Hauraki Gulf like the back of his hand. He said Jim was always his own man and that he was a great bloke 19. When I first used to catch a boat to Auckland, our family would catch the ferry from Ostend Wharf. It was a long trip taking more than a couple of hours and I remembered often being sea sick, (as also sometimes happened on journeys from Matiatia in the old days before the fast ferries but it was a faster trip from Matiatia.) Following the decommission of the old Ostend Wharf my father and Dave would still tie up there in the Marine Department boat even as it gradually became more and more decrepit due to lack of maintenance. In a gale, I would worry when Dad was out in the boat but his seamanship and intimate knowledge of the Gulf meant he would always find a safe harbour.

6 5 20. In those days before the ratification of Te Tiriti, oysters were owned by the government, and only licensed commercial operators were allowed to take them. However, my father and I would often go around the rocks and pick a few, illegally, for our family or to give to friends. We didn t own a car and so we could only take as much as we could carry. As the places where we could take them had to be out of view, we would have to lug them over farmland. We d be sitting on the dark shore waiting for dawn and the tide to be right so we could get the oysters and leave before anyone would see us. 21. Like all Maori, my father regarded the sea as a food basket, as something Maori owned and had a right to. We took only just enough. If we set the net we would stay in the boat and he d run it a few times to get a feed and then we d pull the net up and go back in. As for most Maori we were always interested in finding kai moana and any new beach or bay was always investigated for kai moana possibilities. 22. Mr Rikys report questions whether there was a shellfish resource at Matiatia I can remember that there used to be pipi in the area in front of the northern beach which I took my mother to collect once for the marae, and mussels at low tide on the southern beach which I have collected in the past. In the last 5 years (I can t remember when exactly), my late brother Anaru and Rex Muggleston set the net on the northern side of the bay and caught snapper and kahawai. I and many people have fished off the wharf. In the seventies and into the eighties the water there was pretty clean. It is a pity that in Mr Rikys opinion the oysters are now too polluted to take. I can only imagine it will be much worse if the marina is built and feel that loss should not be taken lightly. 23. Mr Rikys also states that in his opinion Maori would not object to the rock walls and marina structures. I address this later from the point of view of landscape but from a Maori point of view they would not be viewed as insignificant. These structures impede or alter the tides and currents that refresh the habitats of the bay, give life and vitality to the waters themselves, and food to the organisms living there, and thus affect the food basket that is our natural resource. Certainly, setting a net would be out of the question if the marina was there.

7 6 24. My father was a man with very simple needs, he owned a few clothes, one suit, which was dragged out on Anzac Day, a pair of plastic sandals, a pair of gym shoes, a pair of leather shoes for Anzac Day. He owned no car and would walk everywhere or catch the bus. He valued his mates to have a drink with, he valued Ngati Porou and Harataunga, Kennedy Bay, the Ngapo name and Anzac Day and all which that meant to him. In all of those walks we had and sitting with him on the shore while he looked out to sea and had a smoke, I know that he valued the moana. Once we moved here, he would leave the island only for work or very rarely to go back to Coromandel for a family gathering. He was content on Waiheke. 25. He died on November 24 th, I was in Auckland at the time and there were only about four sailings a day to Waiheke in those days. The last boat had left long ago. We came back on my brother s fishing boat, navigating by the silhouette of the hills above Matiatia against the night sky, until we were close enough to see the lights on the old wharf. We arrived just on midnight and tied up at the wharf. It was quiet, but noisy penguins were swimming there. The following day I accompanied my father s body back to Auckland on the police launch Deodar and penguins were swimming by the old Matiatia Wharf then too. 26. I mention this because Mark Poynter talks about anecdotal evidence of penguins. I know there are in fact penguins currently nesting in the immediate vicinity and I have been told, even in the footprint of the reclamation. They have lived in the bay for a long time (perhaps centuries) and certainly were there in Also important when my father died was that feeling of arriving in Matiatia Bay that night and knowing there was somewhere safe to tie up. I can remember not worrying about it, knowing there would be a free mooring somewhere and no-one would begrudge us our use of it, because we belonged here, because our father was respected, but also because of the ethos of seafaring the unspoken right to a safe harbour. 28. For Maori this was not a trivial matter, as illustrated by my earlier telling of the tukuwhenua whereby my Ngati Porou ancestor was gifted

8 land and the right to a safe harbour in order to re-provision at Harataunga My father was brought back from Auckland on a marine department boat to the barge ramp on the Ostend waterfront. From here his coffin was carried across the road to where a tent had been erected in the Ostend Reserve. People viewed his open coffin and then the ceremony was held later in the day. Hundreds came to his funeral. There was no marae on the island then and a very limited ferry timetable. People came and went on the same day on the last boat (5 o clock in the weekends, 6.45 weekdays) or else had to book into a motel. My mother Minnie Ngapo 30. That funeral was added impetus for some local Maori to get together and really push for a marae on Waiheke so people could have a proper tangi. My mother was involved in that from its first meeting. 31. Over the years she fundraised for the marae, held many positions on the committee, attended Maori Council meetings on behalf of the marae, helped run weaving groups, she took language classes and helped in the preschool before they had the kohanga building. But there was also the hands on work of cooking and cleaning and acting as kaikaranga and one of the kuia of the marae. When they opened Ngakata the wharekai, it was my mother and my daughter, her mokopuna Gemma, who were the first to cross the threshold. 32. My mother Minnie was raised as a young child in Waima, in the Hokianga. She and her mother and sister lived with her Granny Kaweora Mokaraka, where she learned how to grow vegetables and fruit in the mara helping her Granny Kaweora, who also had a reputation as a healer. Otatara was their marae. When she was about 8 she went to live with her father and her stepmother in Whangaroa, going back to Waima to holiday with her Granny, and it was at Waima especially, she learned about Ngapuhi kawa. 33. Minnie was well versed in protocol and a stickler for doing the right thing. Manaakitanga and whanaungatanga was everything to her. Her Maori tikanga was strong and for her, the life of the marae was one of her life s great interests. She read books on weaving, waiata, Te Reo

9 8 books, whakapapa, Maori histories. She was involved in tracking down our family s land interests she would shoot off to land meetings, Maori court sittings. She had many notes in big black bags concerning our land holdings and whakapapa. 34. Tangihanga were very important to her. When someone died she would be one of the first people they would call. She d gather up a whole lot of stuff in her big shopping bag, she d ring me up for a lift and go to offer whatever she could. Comfort, a practical pair of hands to help lay out the body, a sympathetic ear, food. She would go early and arrive back late. There would be phone calls organising the marae if they were going to go there and there would be baking in the early hours of the morning. She put her whole self into helping at the marae but especially so for tangihanga. 35. She contributed to the marae until she became ill in her early seventies. 36. I can say that death and the rituals associated with death were very important to my mother. She believed in spirituality. When she was at boarding school she dreamed that her Granny had come to see her and her Granny was climbing a ladder. Her Granny spoke to her in English which was very unusual because she only spoke Maori. At the end of the term Minnie found that her Granny had died. Her parents had not wanted to tell her. If she dreamed about somebody as an adult she would try to contact them, just in case. WAAHI TAPU 37. My mother was a great respecter of tapu, believing in the role of karakia to lift tapu and to respect tapu. She considered koiwi to be very tapu. Paul Monin has stated in his 274 notice to this Court that Ngati Paoa farm workers had told Bruce Croll around the 1930 s and 1940 s to keep away from the places where koiwi have been found in recent times. This wahi tapu prohibition was respected without question by the Croll children and their parents Paul states. Once known, my mother also would respect that prohibition as would I. Further, I would say that more respect should also be given to the south side urupaa for those from Taranaki, as that area is tapu too.

10 9 38. My father never spoke to me of the war. I didn t know he had a Military Medal until after he died. He came back shell shocked and wanting to put his war memories aside. People who have died in battle deserve some respect for their courage and if their body has died lonely in another tribe s rohe it should be left in peace, as were left the bodies of my father s friends and relations who died overseas in World War 2. A warrior who died in battle may not have received the sanctity of a proper burial. Perhaps that is why sites where there are dead from a battle may be thought to be waahi tapu because the spirits have not been properly put to rest. That they deserve some sort of sanctity in memory is one of the reasons we have Anzac Day. 39. We know there are koiwi where the marina developers will be dredging. According to Paul Monin that site was considered waahi tapu in the 1900s. It is not something we have dreamed up for this hearing. The size of the marina, the location within the bay, the construction method, including the dredging and reclamation and the proximity of that reclamation to the reinterred koiwi is unacceptable in terms of the waahi tapu status. SAFE HARBOUR 40. My father knew the Gulf intimately and he was an expert seaman. He knew the value of a safe harbour for those needing protection from bad weather and that Matiatia was the safest deep water harbour on the island in its own right and also the shortest route from which to access Auckland. That is why it was chosen above Ostend. In terms of maritime safety and economics it was the best choice. 41. It is still the best choice: the cheapest for the passenger because it is the shortest route, the shorter route for those who get sea sick. It has deep water, a short easy access, sheltering hills and headlands and it faces directly to downtown Auckland. 42. The applicant states that there is no other place on Waiheke suitable for a marina (even though they have applied to the Unitary Plan that all other mooring areas on Waiheke be zoned marina areas). I would ask this Court to consider what other harbour on Waiheke would be as suitable as a safe harbour, for the transport of the people. In view of the rapidly growing number of tourists, I request this Court to protect

11 10 the use of this harbour for the transport needs of all and to decline the marina so that the 3.6 hectare marine space they are asking for, for 160 people, may be used in future for more wharfage for all. 43. In the Auckland waterfront area around Queens Wharf and Britomart the area has changed to accommodate more marine usage, and yet people in Auckland can also use road transport. A marina in such close proximity to Queens Wharf would be laughable and yet one is being considered at Matiatia when this bay has close to 2 million passenger trips a year and the community is totally dependent on marine access. 44. Also consider tukuwhenua, and the manaakitanga of people like my mother, my father who aspired to very few physical possessions whose whole life was to do with boats and the sea. How would he have considered this area of the moana being given to the marina? ARAMOANA 45. I would finally like to consider aramoana the pathway to the sea - the marine highway on which we travel. I have lived here since 1960, with only a few years away for travelling and education. I have travelled that route many, many times. 46. Describing it, first there is purpose you take the boat to Auckland if you are a local, for work, to shop, to visit friends and relatives, to go to the hospital or to the dentist, to go to the zoo with your class from school or the museum, to go to the movies or a concert, to go to school or university, to go to the airport, to travel elsewhere, for a myriad of purposes which you must access through mainland Auckland. For most, the trip to Auckland is not so much a choice as a necessity. The barrier to leaving and returning is the waters of the Hauraki Gulf. We are totally dependent on our ferry service. The journey 47. You breathe a sigh of relief when you get on the boat and you relax and wait for it to leave. Out through the arms of the bay you sail through Whetu Matarau and Mokemoke, in front of you there is Motuihe on the left and Motutapu on your right, behind which you see the summit of Rangitoto and Auckland in the distance.

12 Once across the channel (which you hope will not be rough), you pass the headland on Motutapu, and see all of Rangitoto which your ferry will gradually pass. Brown s Island is on your left and you pass North Head, and the Devonport shoreline and wharf is in your sights. An amorphous vision of stone piers and distant houses and waterfront, containers and cranes maybe the odd cargo ship is on the eastern Waitemata shoreline. 49. You travel along and see the ferry building above the top of the wharves. The Harbour Bridge you might glance at, but really at this stage you re worried about queuing to get off and where you have to be next. Fortunately the skipper knows where to turn off the main channel to tie up at the wharf because it all looks the same to you - and then you get off and gird yourself for the next part of your journey. There is no sense of safety or final destination just arrival at a necessary and major transit point. Homecoming 50. The return journey is an opposite progression of landmarks and islands islands belonging to the Department of Conservation, part of the Hauraki Gulf Marine Park, islands which tourists will swoon over. Always for a local there is that one low green island in the distance, that island synonymous with home. The second you step foot on the return ferry you are already beginning to feel like it is home. So, you are glancing out the window confirming your closeness to home as you pass that succession of island landmarks. 51. Sometimes, yes that feeling of how beautiful it is, the colour of the water, the light sparkling on it. Sometimes, you worry about how rough it might be, but always aware that you are going home. Then you begin to pass Motutapu; and Waiheke, and more particularly the opening to Matiatia is in your sights. You pass through the gap which is Whetu Matarau and then Mokemoke and then the bay broadens out to a beautiful curved symmetry with the wharf as your centre destination, and the calm grace of the boats on the moorings and the line of the hills against the sky, and the rich people s places on the hillside, the bush on the hills, the feeling of home and security, safety and calmness, the pohutukawa on the rocky shore, the two beaches. You feel you are home then, even before you put foot on the wharf.

13 12 Landscape and Physical structures and the threat to the feeling of homecoming 52. For me the physical structure of the marina and its rows of boats will destroy the feeling of homecoming which has been the experience of all, since Matiatia first began to be used as a safe harbour centuries ago, up to the present. Those 2 large straight rock breakwaters, the crowded orderly lines of masts, boats parked parallel, the straight line of the southern access pier the loss forever of the curving view of the northern beach, the loss of moored boats on both sides, all moving gracefully on their moorings, all facing whichever direction the wind is blowing from, the loss of the feeling of visual expansion combined with safety. 53. I ask the Court to consider whether this is an acceptable loss - that a marina may be built here for the benefit of just a few; or whether this artificial structuring of what is still a natural maritime bay is a loss too large to accept for the benefits it brings. 54. I also wonder about landmarks and the way we orient ourselves to landmarks. The homeward journey has been a succession of landmarks and while that is not the case in urban environments, for seafarers, for Maori in particular, as when my brother navigated to Matiatia on the night of my father s death, landmarks are hugely important. Mokemoke and Whetu Matarau and the hilltops are really the navigational landmarks. But on arrival, the northern beach with the red woolshed is also a major Matiatia landmark, telling you where you are. It is also iconic the symbolism of the woolshed on the beach a symbol of the kiwi, rural, hardworking way of life, for both Pakeha and Maori and in connection with the 19th century Maori occupation of Matiatia when stock and sheep were run here, and for all of us the historical connection to the moana. 55. In his report Mr Rikys says that for Maori it would be acceptable, this loss of cultural landscape, proposed by the marina. I am Maori, and for me it is totally unacceptable, as uri of my parents, as someone whose family has been ahi kaa here, of Ngapuhi and Ngati Paoa descent, I wish to say that it is totally unacceptable.

14 13 ARAMOANA AND ACCESS TO MATIATIA BAY 56. Pita Rikys concludes his report: In some regards the project may assist (eg via improved access to the marine environment / seabed) Mana Whenua to carry out traditional roles such as that of kaitiaki. There is also a Treaty based case for Mana Whenua supporting projects that produce positive socio-economic outcomes for the resident community in the absence of serious culturally based conflicts. 57. This statement is inaccurate: the marina will assist nothing valued by mana whenua and any socio-economic benefits will be insignificant when compared to the cultural loss. 58. Aramoana, the pathway to the sea and from it, is reduced by the marina, in that apart from improved access to the sea and boats for the marina users, access is not improved for the public. For marine life, the carpark reclamation is covering the foreshore, making that area of habitat inaccessible to marine flora and fauna, forever more. The breakwaters and marina construction make access for marine animals such as orca or stingray more difficult. I suspect that the breakwaters will alter the currents and tides which cleanse the bay, thus silting the bottom and organisms which might live there. 59. The marina also makes Matiatia more dangerous for other boats. This is because the marina is not parallel to the existing wharves. Therefore part of the footprint of the marina juts into the main ferry channel as denoted by the yellow marker buoys and the official written descriptor for the boundaries of this channel. It follows, that boats leaving the marina to refuel at the old wharf will have to move east even further out into the main ferry channel and then swing north to the old wharf. In doing so, they could cross the path of the ferry as well as other boats exiting and entering the fuel station. With the current number of non-marina boats refuelling in the summer season, with peak ferry sailings coinciding with peak marina usage, it is a recipe for an accident in the making, not improved access. 60. As for pedestrian access, as far as I know, only the southern access pier is for general public use and the marina as a whole restricts pedestrian access for those who don t own a berth.

15 The marina footprint takes up 3.6ha of the deeper part of the Bay, reducing the area available for the free movement of craft, thus reducing access for visiting boats to shelter in bad weather. 62. Also, although the footprint is 3.6ha, the area alienated by the siting of the marina including the northern beach where the koiwi have been found, is actually 6 hectares. 63. How can Mr Rikys say that access is improved? Would it be safe to have small boats kayaks and rowboats moving around in the marina, where the yachts, launches and marina structures impede visibility, especially in the summer season? Likewise, would it be safe to swim there with boats coming and going? As well, water quality will be degraded because of chemical pollutants from the boats and the cleansing tides will find it harder to do their job because of the marina structures. How has the marina improved access? 64. Neither does a construction that thus reduces safety in the harbour produce positive socio-economic outcomes for the resident community, when that harbour receives close to 2 million ferry passenger trips in a year, and when tourist numbers (according to MP Nikki Kaye at a recent meeting with Waiheke tourism operators on Waiheke) are expected to increase 3 fold in the next decade. 65. Also there is a serious cultural conflict, in that by virtue of its history and by virtue of the urupaa and koiwi there, Matiatia is waahi tapu. As such, according to Mr Rikys own statement, mana whenua have been given no reason to support the marina. And they do not. CONCLUSION 66. The marina proposes a permanent change to the geography, landscape, water movement and wairua of Matiatia Bay. 67. Those changes affect and impact on the Maori concepts of manaakitanga, kaitiakitanga, aramoana, waahi tapu, tukuwhenua. 68. Maori people traditionally value the sea as a foodbasket and the marina will impact on this through degrading the water quality, through chemical pollutants, dredging and siltation and through imposing structures which will restrict access to the bay.

16 The concept of Tukuwhenua is a gifting of land including sometimes the moana, as in the case of Harataunga where I have my Ngati Paoa roots. The marina is in a sense asking for such a tukuwhenua but it is at a cost to the people of Waiheke in that it will affect the future possible use of this area for the larger community, for transport for all. It will thus affect Aramoana. The marina ignores the wairua of the whenua and the moana, Maori tikanga, Maori concepts like manaakitanga, where we care for people s needs, and kaitiakitanga where we care for the environment. It disrespects the urupaa, the koiwi and the waahi tapu status of that area of thebay. Kathryn Ngapo 21 July, 2014

17 16 Appendix - Whakapapa of Kathryn Ngapo Ko Maataatua te waka Ko Moehau te maunga Ko Hauraki te moana Ko Waiheke te motu. Ko Ngati Porou ratou Ko Ngati Paoa, ko Marutuahu, ko Ngatiawa, ko Ngapuhi nga iwi. Ko Harataunga te hapu Ko Rakairoa te marae. Ko Hemi Ngapo toku matua, ko Minnie Ngapo toku whaea. Ko Kathryn Ngapo toku ingoa. No Waiheke ahau. Kei Waiheke taku kainga inaianei. On my father s side, his father was Fred (Te Hata) Ngapo and his mother was Ruby Ngapo. His grandfather was Maaka Ngapo and his grandmother was Te Kiri (Hariata) Fox. (Ngati Porou) His great grandfather was Tamehana Oheu (Ngati Awa) and his great grandmother was Maata Ngapo. (Ngati Paoa, Ngati Porou, Ngati Tamatera) Maata Ngapo s father was Hau Pokia (Te Rakahurumai) from Ngati Porou. Maata s mother was Te Paea from Marutuahu. In a Maori land court in 1870 Maata affirmed her whakapapa as Ngati Paoa. I te taha o toku whaea: Ko Maataatua te waka Ko Whakatere te maunga Ko Waima te awa Ko Ngapuhi te iwi Ko Te Mahurehure te hapu Ko Otatara te marae. Ko Minnie Ngapo toku whaea. Tamaterā Taharua Tukutuku=======Pāoa Tipa Pūtoa Te Rore Toanga Haere Te Paea Maata Ngapo Maaka Tukua Ngapo Fred (Te Hata) Ngapo James (Hemi ) Maaka Ngapo Kathryn Ngapo On the side of my mother her father was Henry Faithfull and her mother was Pungarehu Mokaraka (Horomona) of Te Mahurehure of Ngapuhi in the Waima Valley in the Hokianga. My mother grandmother was Warehou (Kaweora Mokaraka) from Te Mahurehure in Waima. My mother was raised in Waima as a young child. She still has shares in Maori land there and that is the place of her family urupaa. I request the right to add further whakapapa at a later date.