Te Kawa o Te Urewera - English

Te Kawa o Te Urewera

Nature wills that there is no

Ko tēnei Kawa he whakaaetana i waenanui i te Tanata Whenua me te Manuhiri e nākau kotahi nei nā kawena ki te tiaki ki te whakaoho i te mauri o Te Urewera.

TĒNĀ KOUTOU Everything in nature suggests the infinite – therefore deep in nature lies our understanding of everything, an awe of how nature accomplishes everything.

This marae Te Urewera is not like any

Together, we invite an inter-generational

marae you may be accustomed with, this

outlook to introduce new practice for

marae does not follow the conventions

principled based responsibility and

you may be used to. It has its own kawa.

management to meet our admiration

It serves to disrupt the norm.

and respect for Te Urewera.

Te Kawa is about the management of people for the benefit of the land – it is not about land management.

Let us grow in ourselves a trust for one

It raises hope for a renewed collective

living with the land.

another and raise an age of better ethics and instinct.

Te Kawa resets our understanding of our place in Te Urewera. The Te Urewera Board is the voice and servant of Te Urewera.

The Board knows well the value of its relationships in the futuristic work ahead and is optimistic of our success as people

responsibility for our people impact on the land and foresees our disciplined response to those impacts.

TĀ M AT I K R U G E R Chairman

Deliberatively, we are resetting our human relationship and behaviour towards nature.

Our disconnection from Te Urewera has changed our humanness.

We wish for its return.

O R I E N TAT I O N Fairly, not all that has been envisioned through Te Urewera Act is immediately actionable.

New standards and expectations will take time to grow.

For Tūhoe, time is needed to replace low

in Te Urewera. The application of these

capability, with vigour, expertise and

will also develop over time in the form

confidence in a stronger connectedness

of operational plans, activities and use

with Te Urewera.

terms, and other wide-ranging areas.

For all, implementing the new Te Urewera

The investment and contribution by the

Act and Te Kawa o Te Urewera will involve

Department of Conservation continues to

a process of unlearning, rediscovery and

be welcomed and acknowledged. Together,

relearning to seize the truth expressed

tanata whenua and manuhiri will work to

by our beliefs. Enjoying the confidence

establish proof of success and with that

to cope with elements of uncertainty

creative models and redesigned methods of

and contrast nevertheless staging our

tested approach.

approach respectably.

And, as we begin afresh we do not have to Te Kawa is not intended to operate in

wait for our longer term development to

the same way as a usual management

occur before managing today’s needs and

plan which focuses on rules. Rather,

issues. The Te Urewera Board has a duty

Te Kawa records principles as law,

to act on behalf of, and in the name of

and traditions and beliefs as the sense

Te Urewera, and the Board maintains this

of a better future. As in life, virtues

role with full capacity and all the powers

shape our responsibilities and choices

necessary to achieve its purposes and

guiding Te Urewera Board decisions on

perform its functions as the voice of the

appropriate and responsible activities

living personality of Te Urewera.

If Te Kawa has a true purpose it is one that hopes to draw people closer to Te Urewera; to respecting the role that people play in achieving nature’s balance if we have a wish for a secure future; and to encourage progress that inspires sustainable and disciplined prosperity.

INTRODUCING TE KAWA O TE UREWERA The Te Urewera Management Plan

Just like the kawa of the marae, the kawa of Te Urewera reveals her moral principles through tikana – the lived custom and behaviour long evolved in the virtue manners of those living within Te Urewera.

As such and through this management

changing climate. Through committing to

plan, Te Kawa o Te Urewera connotes the

Te Urewera values, we are innovating our

simplicity values of Te Urewera, sourced

instincts and adjusting our behaviour to

from her own traditions and beliefs the

ensure a prosperous future that is secure.

origin of Tūhoe long association with Te Urewera.

Te Kawa is wedded to Te Urewera Act 2014 and by the hand of Te Urewera looks to

It is known in nature that there are

excite the human relationship with the

neither rewards nor punishments, only

living system of Te Urewera. Te Kawa

consequences. Nature speaks all the time

guides us through understanding our tanata

and is understood only by the sincere

whenua and manuhiri responsibilities to

observer and heedful mind and heart.

enliven Te Urewera, with due recognition to the pressures our lifestyles are having

Humanity has much to gain from reigniting

now so-often negative on Te Urewera. Te

a responsibility to Te Urewera for within

Kawa then connects to the Board’s annually

these customs and behaviours lies the

declared Statement of Priorities which in

answers to our resilience, to meet a forever

turn guides annual operational planning.

Necessarily, Te Kawa shares but a key-hole perspective on the living system of Te Urewera. Operationally, this affords us new judgement and with it an ability to measure our use and impacts as pressures on the living parts of Te Urewera. With a united sense of responsibility and new eyes we perceive new pressures, notice neglected areas in urgent need of attention, judge broader urgencies and seek to reorder priorities by which to encourage the true health of Te Urewera.

If Te Kawa has a true purpose it is one that hopes to draw people closer to Te Urewera; to respecting the role that people play in achieving nature’s balance if we have a wish for a secure future; and to encourage progress that inspires sustainable and disciplined prosperity.

Together, we will pioneer tomorrow’s answers today and as we reconnect and bind ourselves to all life around us, our sense of duty and responsibility for Te Urewera grows.

Te Kawa o Te Urewera

TE MARAE Te Urewera

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TE MARAE Te Urewera

Nature is our mother; respect for one’s parent is the highest duty of life, without her we have no purpose together.

1.1 T H E P U R P O S E O F T E K A W A People need nature, land and waters for life, purpose and humanity.

Nature enjoys people for their aspiration, endeavour and friendship.

Te Kawa then describes the interrelationship between people and Te Urewera for a just life. An interplay that acknowledges our place and describes our renewed respect and intuition for the health and vitality of Te Urewera.

We know and we understand that nature is timeless, regenerative and operates by mauri and mana. Life’s purpose is realised when we understand that life flow, for it brings us order, shows us how to dispense justice and know fairness, letting us see how to serve as worthy people deserving of benefit and entitlement. Without nature’s principles alive in our relationships we too often suffer discord from irrelevant habits and cannot apply justice to achieve a natural balance. But, if we can share in these Te Urewera traditions and beliefs guiding our way to a responsible life, our ability as people to live with nature can be restored. And so that what we see in the world is that which we want to see in ourselves.

As tanata whenua and manuhiri, we know that Te Urewera-Papatūānuku predates us and that we are of her creation living with and amongst all of her kin. As her children we are born with responsibility we are not born with power and rights. The most difficult of virtues yet most important to accomplish is our sense of belonging, to know our place and contribution to creation.

In reaffirming this natural order the Board through Te Kawa is disrupting the notion of our false superiority over the natural world. In all decisiveness, we are returning to our place in nature, as her child.

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1.1.1 Our Authority – Te Urewera Act 2014 Te Urewera Act establishes and preserves in perpetuity a legal identity and protected status for Te Urewera for its intrinsic worth, its distinctive natural and cultural values, the integrity of those values, and for its national importance, and in particular to— (a) strengthen and maintain the connection between Tūhoe and Te Urewera; and (b) preserve as far as possible the natural features and beauty of Te Urewera, the integrity of its indigenous ecological systems and biodiversity, and its historical and cultural heritage; and (c) provide for Te Urewera as a place for public use and enjoyment, for recreation, learning, and spiritual reflection, and as an inspiration for all.

Te Urewera Act requires that Te Kawa sets objectives and policies for Te Urewera necessary to achieve these purposes. Te Kawa does that by describing the living system of Te Urewera, establishing clear and connected principles and inviting tanata whenua and manuhiri, acting in unity to manage our impact responsibilities on Te Urewera.

1.2 T H E N A T U R A L F E A T U R E S O F T E U R E W E R A Te Urewera is the place of land and nature previously designated as Te Urewera National Park and while Te Urewera remains, the National Park status is now removed by Te Urewera Act 2014. Te Kawa applies to the place previously designated as Te Urewera National Park and as depicted by the map at page 64.

It is important to note, that for Tūhoe, their Te Urewera homeland involves a much wider region than just the ex-Te Urewera National Park, today large parts are now owned by private Tūhoe land owners and others. While the traditions, beliefs, principles and values recorded in Te Kawa are equally consistent to the wider Tūhoe – Te Urewera rohe, for the sake of clarity, Te Urewera Act and therefore Te Kawa does formally and exclusively apply to the previous Te Urewera National Park territory and including Lake Waikaremoana. Te Kawa does not affect the rights and interests of others and specifically private Tūhoe land owners on their private Tūhoe land.

In the case of Lake Waikaremoana, the lake is curently designated as an area to be administered in accordance with the national parks legislation, which since 2014 is replaced with Te Urewera Act 2014. In addition, Lake Waikaremoana is leased by the Crown to provide for the designation above. The Department of Conservation on behalf of the Crown endorses the consistent application of Te Kawa to both Te Urewera and Lake Waikaremoana.

Te Kawa o Te Urewera

1.2.1 Te Manawa o te Ika – The Living System of Te Urewera The natural and cultural heritage of the marae which is Te Urewera is the combination of her living parts. As in life, her legacies and heritage are etched on the lands and in the memories, hearts and minds of all those who inhabit Te Urewera. Her prehistoric folds, her natural cathedrals, big sky, nurturing waters and corridors of wild life conspire to engender an ominous quiet in the heart of those tanata whenua and manuhiri alike, forging a cohesive cultural identity shaping the species that are a part of it all.

In understanding our human made impacts on Te Urewera we broaden our sight to see the fuller impact of our uses on the overall resilience of Te Urewera. We look to see how our lifestyle pressures are affecting the links and the lineage of life relationships throughout Te Urewera. For this purpose only we attempt to express life in Te Urewera: • Papatūānuku – as Landscape – Landform, mountain range, weather, mist, landscape and geology, their relationship and need for each other.

• Mauri – her Life – Ngahere, rakau, rongoa and the living relationship between the forest, the land and everything living within that relationship.

• Tapu – her Wai – Waters, lakes, rivers, aquifers, rain, mist and connection to the moana – understanding the replenishing needs from wai for Te Urewera life.

• Āhua – her Character, her seasons and natural cycles, how beauty is seen and felt and how it enrapts the human spirit; how the personality of Te Urewera endures.

• Tātai – her Heritage, the history of all living things, people, relationship, friendship and other natural events that shape the land and the people.

• Whānau – her love for Manuhiri enhancing inspiration and a responsibility role in Te Urewera life.

•

Tanata Whenua – her love for Tūhoe enlivening tanata whenua obligations, living with and for Te Urewera, maintaining Tūhoetana.

Te Kawa o Te Urewera

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Heartily, we will explore ways to unify ourselves to relearn those disciplines for respectable limits and practice so that everyone is cared for.

1.3 O U R R E L A T I O N S H I P W I T H T E U R E W E R A For people, our beliefs, habits, and attitudes come from the environment that we live in. Through Te Kawa we share her nature’s principles that are Te Urewera principles, encouraging our instinct for this amongst ourselves and coming generations.

Through understanding our human impact on the living system of Te Urewera we can be responsible for it, correcting behaviour, restoring impact, innovating and future proofing our habits and our practices to live together for collective prosperity.

This new voyage acknowledges that the care of natural resources has always been difficult, besieged by a history of development which has used up ecological resources upon which community has depended.

Increasing population and reliance on natural resources has led to unsustainable practices shifting our regard for nature’s principles.

Indeed, we should worry that Te Urewera is no longer wholly revered for her life-giving truth, her bounty, her sublime engineering, her serenity, her mystery of life.

Through Te Kawa, we wish to reinvigorate our human values that admire nature. Those human values that are not lost. Heartily, we will explore ways to unify ourselves to relearn those disciplines for respectable limits and practice so that everyone is cared for. In our interplay with Te Urewera, we can refocus our day to day lived actions to serve Te Urewera values.

Te Kawa o Te Urewera

TE KAWA Traditions and Beliefs

CHAPTER

TE KAWA Traditions and Beliefs

We check that our moral beliefs are shared.

“ You are as you know the last born of nature’s children.”

2.1 T H E U S E O F T E U R E W E R A T R A D I T I O N S A N D B E L I E F S I N M A I N TA I N I N G N AT U R E’S P OW E R Te Urewera is of Papatūānuku and together with her siblings make up our nature and universe; she is the creator of all life. In granting life, she seeds purpose and gifts virtues in order that life and life’s purpose may be known and realized to its fullest aims. Nature for all time continues to be the blueprint and guardian of our human virtues.

As tanata whenua, we have respected this order of being and have evolved to mirror Te Urewera. Traditions have formed giving effect to this and like beliefs. Acting with compassion and connectedness to all life has brought both justice and courage alive in our relationships.

Every day we grow the disciplines we both want and need to instill the habits that enable taking responsibility for our progress and truth. And while truth can be hidden, our traditions and beliefs reveal the judgment markers that help us discover it anew and in every day of life.

Through these traditions we keep real the values and virtues that inspirit wise and beneficial decision making, aid in reconciling disputes, distinguish proper goals and outcomes and ultimately maintain the vigour and permanency of Tūhoetana. Our traditions and beliefs are a guide not a code book, they are about the preservation of respect and duty. These customs are plainly the practice of what we preach.

Watching Te Urewera over many seasons and centuries reveals her moral conduct acted out in her interrelationships with all life that she has created. Her time span and life-scale by which she creates order and achieves balance is beyond the perception of people. In living with Te Urewera, Tūhoe have forever aspired to live by her standards and her behaviours for honour, survival and prosperity. These principles are described in the following.

Te Kawa o Te Urewera

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TE UREWERA PRINCIPLES •

PA PAT Ū Ā N U K U : L A N D S C A P E Balance: Nothing in the natural world is equal; nature itself operates on the basis of diversity. A human view of devastation can be for Te Urewera a process of recycling and regeneration.

Nothing in nature is wasted, everything happens for a reason.

Te Urewera has a scale beyond our perception in which to balance and order life.

•

MAURI: LIFE Mauri: A life force requiring generosity each to the other. This generosity opens the soul to want connection and collective benefit. To see the relationship between past and future, species and race, birth and death, individual and community, dreaming and science and through managing self-interest, see the common threads of all creations to realise true purpose through which to bring prosperity to life.

•

TA P U : WA I Resilience: Wai is comprehensively hard and soft, serene and insurgent she nourishes all that have needs for life. Fairness brings the discipline necessary for collective progress, sharing life, easing the pressure on those that might otherwise struggle, foreseeing and adapting for future life needs and standards as easily as creating new water courses.

•

AHUA: CHARACTER Nakau iti: Futures grow from selflessness and sacrifice today.

Nature thus humans interest and inspirit each other not through biological makeup but through values, personality and vibe. Our care for each other inspires us to live together for purpose. All things are bound together, everything is connected, so the need for strict discipline and high regard for reciprocity.

Te Kawa o Te Urewera

•

TATA I : H E R I TAG E Time: Our sense of time creates our past and future. Our memory for unity, hope and generosity urges our will to live together. This memory spurs us into the future, unlearning, relearning, learning anew so that we are always current adapting to be necessary and relevant to each time span we are granted.

•

W H Ā N AU : M A N U H I R I A N D TA N ATA W H E N UA Discipline: No creature should believe they belong only to themselves. Our values and virtues help guard against inherent human impulses to dominate one another; to balance ego and self-interest. When strong, our habits defend against these pressures and the wellbeing of the collective outweighs the good of individual.

When our laws and rules depart from Te Urewera principles and from our practice of that alive in our traditions and beliefs, they lose moral integrity and authority. They make no sense; they cannot be said to be fair or just.

Te Kawa o Te Urewera

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2.1 T H E L E G A L P E R S O N A L I T Y A P P L I E D The role of Te Urewera Board is to act on behalf of, and in the name of, Te Urewera. In doing so the Board must engage with and embrace the Te Urewera identity.

Te Urewera Act recognises that Te Urewera has its own identity, in and of itself, inspiring people to commit to its care. Through this identity, the Act makes evident the presence and distinct personality that is Te Urewera as well her creations of the natural world. The Act does not establish the Te Urewera identity rather it liberates it from human speculation in order that nature and the natural world return to its primal role, revered and served by those of her children she has given life to.

The use of property rights by the western legal system has hidden from view the concept of nature; rendered her parts as natural resources now capable of rival priorities competing with other household choices. These human granted rights have displaced our devotion for Papatūānuku with ownership now serving individual advantage. These motives suppress the vision of Te Urewera as distinct life. Yet, property rights do not give life nor do they encourage the connectedness of all living things for life.

In this altered relationship people struggle to unify to perceive the whole which is nature collectively. Needlessly our fracturing of nature has sponsored our own fragmentation. The use of property rights to regulate human disputes arising from human society is no longer permissible in and of Te Urewera. Te Urewera may never again be owned by people.

The National Parks Act was sympathetic to the voice of Te Urewera but also created a further dislocation between Te Urewera, its identity, and Tūhoe. By ignoring the presence and personality of Te Urewera, treating her as lands for the enjoyment of others, these mechanisms served to disorder the Te Urewera connection distorting the relationship between people, nature and identity.

The recognition of Te Urewera as a legal entity in Te Urewera Act redresses the Te Urewera identity. Te Urewera has primacy under the law, with the role of institutions, laws and people being to embrace, respect, and act in the interests of Te Urewera.

Now, Te Kawa seeks to start the journey of understanding and articulating the Te Urewera identity. That requires an understanding of traditions and beliefs, the role and place of people in Te Urewera, the concepts of tanata whenua and manuhiri, and the relationship between Tūhoe and Te Urewera.

Te Kawa o Te Urewera

N Ā TĀ N ATA The People

CHAPTER

N Ā TĀ N ATA The People

Authenticating the purpose and focus for relationship and unity.

3.1 L I V I N G W I T H T E U R E W E R A People want generally to honour Te Urewera and are grateful to her for the life and inspiration she grows in the soul of all that know her, no matter how fleeting.

For Tūhoe, the characteristics and personality of Te Urewera brings meaning to the Tūhoe language, identity and culture. Manuhiri enjoy the same and wish to make their own shared contribution to Te Urewera. Together we have a range of diverse needs that we enjoy from the land to service our lifestyle and livelihood.

As tanata whenua and manuhiri our common worry for Te Urewera is that despite our care, individually and collectively we have the potential to dominate her living system causing her to struggle to replenish her living parts or rally to defend against natural or other threats.

Te Kawa encourages us all to unify our diverse connections with Te Urewera to a shared focus and effort for the purpose of managing the pressures we bring to bear in the name of lifestyle, employment, opportunity or development.

Collectively, Te Kawa encourages the raising of responsible disciplines that bring to life Te Urewera principles our best future proofing option supporting her natural balancing systems. Trust and cooperation offers up new and unimagined possibilities.

As a first step, we must fill a knowledge gap and grow expert in our ability to understand our impacts from human-led activity. Inevitably, this will mean limiting or prohibiting certain activities, applying new limits and offering new opportunities. It will lead us more profoundly to using new-old judgment criteria, a mix of tikana, instinct and new knowledge to enable people to do right by Te Urewera.

Te Kawa o Te Urewera

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3.2 P A R T N E R S H I P C R I T E R I A Through a significantly improved understanding of priorities and impact, and a unified collective purpose, Te Urewera’s capacity to contribute to the lives and wellbeing of people and communities can be known and shared. With responsibility, Te Urewera offers new and diverse benefits. Learning to trust ourselves, teaches us to trust in others. To this end Te Kawa is the enabling framework for negotiating and agreeing human standards that best serve Te Urewera.

Te Urewera Board recognises and sees the many Friends and whanau that Te Urewera has held a long association with selflessly committing to her care. The Board welcomes these continuing relationships to grow a sharing and a want for responsibility and new discipline for managing our present and future lifestyle impacts.

3.2.1 Statutory Friendships Over time Te Urewera Board will establish and agree wide ranging relationships to achieve a united effort in our connectedness, use, and intentions for Te Urewera.

3.2.1.1

The New Zealand Fish and Game Council The New Zealand Fish and Game Council and the Eastern Fish and Game Council have statutory roles in relation to sports fish and game birds within Te Urewera, and as such can promote the principles of Te Kawa.

Te Urewera Board has a relationship with the Fish and Game Council as provided for in Te Urewera Act. Both parties are required to have regard to statutory documents prepared by the other, examples being Te Kawa, and the Council’s sports fish and game management plan.

Te Urewera Board and the Fish and Game Council wish to work with each other • To reflect the personality of Te Urewera, Te Urewera Act and Te Kawa.

• To recognize that members of Fish and Game are also tanata whenua or manuhiri of Te Urewera and acknowledge their relationship with Te Urewera.

• To recognise the need for a holistic (as opposed to species by species) approach as critical to providing for the overall living system of Te Urewera.

• To share knowledge, communicate openly, and operate in good faith at all times.

• On access issues, particularly where private Maori land is to be crossed.

Te Kawa o Te Urewera

3.2.1.2 Regional Councils

Te Urewera Board has working relationships with our associated local authorities. Given the unique nature of the Te Urewera arrangements, local authorities should give the strongest possible weight to Te Kawa and the views of Te Urewera Board, when undertaking their own planning processes such as under the Resource Management Act.

Te Urewera Board recognises that the Bay of Plenty Regional Council is a natural ally in achieving the purpose of Te Kawa o Te Urewera. Te Kawa provides the Regional Council with a pathway towards meeting its own legislative needs. The Board and the Bay of Plenty Regional Council are committed to developing trust and confidence in each other towards enabling a place of shared responsibility.

Similarly, the Hawkes Bay Regional Council envisages a strong relationship of collaboration both with Te Urewera Board and Tūhoe as mana whenua and statutory managers particularly over the protection and enhancement of whenua, wai and biodiversity taona around Lake Waikaremoana.

3.2.1.3 Territorial Local Authorities

The Board will engage further with the local authorities to: • Ensure that local authority functions over Te Urewera are carried out in a manner that reflects the personality of Te Urewera, Te Urewera Act and Te Kawa.

• Explore the sharing or transfer of powers from local authorities to Te Urewera Board in appropriate circumstances.

Te Kawa o Te Urewera

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3.3 M A N A G I N G H U M A N E X P E C T A T I O N We recognise that Te Urewera, which includes the well-being and the experiences of the people that make her their home or a place to visit, is also influenced by activities that happen outside of her borders. Global warming, pest infestation, water and air quality, attitudes and aspirations of people all have the potential to adversely impact Te Urewera’s living system. These problems are our problems; we have a stake in resolving them. Leaving such neglect and abuse for the next generation will not reflect honourably on any of us. Our investment in these issues today will count; they are relevant factors for our impact accounting.

If we believe that the permanency of the land is a precondition for our life, then as we invite the return of nature into our homes and relationships we will relearn her needs and through that our limits. Reciprocity and mutual respect are key elements of Te Kawa – the more selfless the interaction with Te Urewera, be they transient or generational, the richer the engagement and our security for enduring life.

3.4 O U R A S P I R A T I O N S The aspiration is that in 20 years’ time Te Urewera, Tūhoe and her Manuhiri who choose a relationship connection with Te Urewera will be supporting a local, national and global effort of living with the land, admiring the living system of nature and making us whole.

The more immediate aspiration is to: • Strengthen collectively our desire and need for reconnecting with Te Urewera.

• In that reconnection, become wiser about how our lifestyles are affecting Te Urewera.

• Take responsibility for that impact and act.

• Enjoy the richness that responsibility brings and better understand the prosperity that is our inheritance.

Te Kawa o Te Urewera

NĀ KŌRERO Ā N Ā R A N AT I R A Our Responsibilities

CHAPTER

NĀ KŌRERO Ā N Ā R A N AT I R A Our Responsibilities

Our context, priority and goals show us the duty we owe to Te Urewera for our honour and our permanency.

Tihore mai te rani

The sky clears

Tihore mai

Clearing

Mao mao mao te ua

The rain stops

Whiti mai te ra

The sun comes out

4.1 T H E L I F E E S S E N C E O F T E U R E W E R A Te Urewera natural cycles are both all-encompassing and highly specific.

Time has moulded her shape and texture to what she is today, a range of natural and people-led influences contributing to the pressures she now faces.

Undoubtedly resilience is a core attribute of Te Urewera, with the power of her soul pulsing through adversity and a memory of a more peaceful existence still fresh in her mind. She contemplates people, smiling at the knowledge that Tūhoe are her connection, her mind drifting to the issue of people being both a problem and an answer.

People and pressures, pressures and people. She contemplates their balance and connection, their purpose and influence. As the mother she nurtures, encouraging and enabling growth, waiting in the expectation that people will fulfil their collective responsibilities to her. Throughout time responsibility has been at the forefront of Tūhoe values, from ancestors to kin. Self-interest is unwelcome, foreign to her character and her future.

Life ebbs and flows, the ground swells from the harvest of water, nurturing and caressing regenerating. Habits are formed, tested broken, reinvented.

Te Urewera endures.

She notes the presence of a new range of creatures, concerned that their habits have altered the balance for many others. A sense of a loss of connection with people rises, acknowledging the contribution they have to make and the benefits of a harmonious relationship.

Te Putorino a Raukatauri

Here is the cocoon of Raukatauri

Piripiri runa peka e

Dangling in the branches

Kai roto o te puhi

The home of the moths

O te tani

Song

Koro whitawhita e

Resonating searching

Te tani hotuhotu

A sorrowful

Mokemoke

Lonely murmur

Mo te tau

For the beloved

Kua rere nei

Departed

Te Kawa o Te Urewera

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4.2 E S T A B L I S H I N G T E U R E W E R A P R I O R I T I E S Te Urewera’s living system has a balance and a rhythm that is mysterious and imperceptible to human senses. She is timeless and pulses to beat of her own. Understanding then what is a priority or urgency by Te Urewera opinion is somewhat illusory. Here a priority speaks to the common worry for excessive use by human activity and perhaps also our inactivity to better our habits for living with Te Urewera. Priority affects more than a present day state, its true focus the behavioural standards which we need and want to instill in ourselves. It is future oriented.

These standards the true guards against living excessively, that when strong naturally repel habits that lead to placing too great a burden on Te Urewera.

These priorities then are our urgent need to regrow Responsibility, to bring resilience into community, to raise humanity, lifting our sight to living by Te Urewera principle, her eternal standards that reveal themselves in a range of ways throughout Te Urewera. It counts on the actions of Tūhoe their commitment to her for all time this is whakapapakinship in action; and on her manuhiri connections for similar. Her form and figure expect this adoration forever, where her Living System parts and their relationships with each other are felt, understood, respected and lived.

Yet Te Urewera has much to consider, where reversing trends of poor health is complex. History has seen the disruption of the Tūhoe contribution. She will delight to feel the return of regular and thoughtful footfall through river and across mauna, instilling a new generation understanding, revitalised values, bringing relevance to the myriad of pressures now faced. Experiencing the essence of her Living System – reconnecting passion and memory for the next kaitiaki.

As an enactor to these Responsibilities, there are Prioritised Actions, to raise understanding of Te Urewera today. They take form as a foundation for the future, giving stability in unsteady times and guidance in the unknown. They ensure damage done historically is not continued, but is recorded and understood giving us hope that our bad behaviour will not be repeated. Earnestly, we implore Te Urewera to show us the vulnerabilities we have caused her Living System, healing ourselves through a time of rebuild.

Prioritised actions support each other, and allow each other to succeed.

They respect each other and understand their part in bringing about a greater instinct in ourselves.

As we orientate ourselves to the Living System and Te Urewera principles we begin to feel new importance for the journey and discovery to regaining our sense of Responsibility.

Te Kawa o Te Urewera

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PARTS OF THE LIFE OF TE UREWERA

RESPONSIBILITIES

PRIORITISED ACTION

Papatūānuku – as Landscape –

• We revere nature, we respect

• We are rebuilding traditional and

Landform, mountain range, weather,

her ability in connecting us to

innovative knowledge systems which

mist, landscape and geology, their

all living things. We witness

restores our instinct for responsible

relationship and need for each other.

and we prosper from our lived

living.

reconnection with Te Urewera values.

Mauri – her Life – Bush, rakau, ronoa

• We have faith in the life

• We regain our senses that help us guard against harmful impact.

• We treasure our indigenous ecological

and the living relationship between

potential and self-balancing

systems and biodiversity through

the forest and the land and everything

wisdom of Te Urewera, we raise

significantly reducing key existing

living within that relationship.

virtue and instinct against

pressures, enabling Te Urewera to a

the potential negative impact

natural state of balance.

caused by people failing to live within responsible limits.

• We reconnect people to the healing life-potency of Te Urewera.

• We customise smart respectable ways to reduce known and potential pressures.

• Guards are effective against new or external pressures looking for a home within.

Tapu – her Wai – Waters, lakes, rivers,

• That wai remains at the center

• We have confidence that all existing

aquifers, rain, mist and connection

of life within Te Urewera,

and potential pressure on wai are

to the moana – understanding the

and for the benefit of future

mitigated as part of established and

replenishing needs from wai for

generations, where our use is

agreed limits, and the health of wai

Te Urewera life.

enabled only through agreed

from a natural-state perspective is

limits and constraints,

understood.

• We are growing sustainable habits in our use and attitudes toward our wai.

Ahua – her Character – her seasons

• Her natural features identify

• We intensify honest experiences for

and natural cycles, how beauty is seen

us as belonging to Te Urewera,

people to be inspired by Te Urewera

and felt and how it enrapts the human

these are celebrated because

natural features.

spirit; how the personality of Te Urewera

they ignite our connection with

endures.

Te Urewera and Te Urewera values.

• The Te Urewera personality is felt through her mystery and serenity and recalled through educational and story-telling opportunity.

• We urge a reconnection with her moods and behaviours and we grow common habits.

Tatai – her Heritage – the history of

• We respect the imprint of a

all living things, people, relationship,

bygone people guiding us in the

friendship and other natural events that

way to a secure future

shape the land and the people.

• Historical and cultural heritage is embraced and celebrated.

• Future contribution aspirations are empowered through connection to heritage stories.

Te Kawa o Te Urewera

PARTS OF THE LIFE OF TE UREWERA

RESPONSIBILITIES

PRIORITISED ACTION

Whānau – her love for Manuhiri –

• Affirmation to the role all

• Provide an ever expanding landscape

enhancing a responsibility role in

have in bringing friendship,

for connection, bringing confidence

Te Urewera life

innovation and care to

and strength to offered responsibility.

Te Urewera.

• Welcoming communications are established and maintained through various forums to share the message of Te Kawa and its aspirations.

Tanata Whenua – her love for Tūhoe

• Enlivening obligations and

• Attention to Tūhoetana enfolding

– tanata whenua living with and for

maintaining connections, an

itself around the fabric of daily

Te Urewera, the connection between

enrichment of responsibility.

realities.

Tūhoe and Te Urewera.

• Establish increased protection and responsibility mechanisms through Tribal authorities.

• Responsibility opportunities grow through structured delivery of approved plans.

Throughout all, Te Urewera will teach and inspire. Her history and unique character comes with the promise of hope and endurance.

Her natural features provide for a journey of discovery and moments of enlightenment. Established connections are strengthened, new connections are encouraged. Sincere invitations from Te Urewera enables considered contribution, respect for Te Urewera grows.

In time the Board will gather and unify opinion on more detailed descriptors for these Responsibilities, letting us know what achievement will need to look and feel like. Prioritised actions will be replaced – updated as we succeed. All of this development through time will shape and order Annual Priorities that will direct our need for accountable performance and tangible markers today for tomorrow’s satisfaction.

These steps are further illustrated at page 63.

Meanwhile formal relationship protocol development is in progress between Tūhoe and the Department of Conservation and overseen by the Board. This protocol aims to bring transparency to the working relationship between the two parties who on delegation from the Board hold responsibility for operational delivery.

From here we approach the development of new methodology to establish a baseline stocktake describing to ourselves our current state of impact on the Living System of Te Urewera against standards promoted

by Te Urewera principles. This Te Kawa stocktake will assist our idea of priority, ordering needs and determining planning steps. We look forward to new ways of creating new and old measures. It will help our forward focus enabling us to describe and act toward reclaiming our sense of Responsibility.

Te Kawa o Te Urewera

39

Te Urewera endures, encouraging and welcoming.

4.3 N A T U R A L C Y C L E S O F T E U R E W E R A Through the mist Te Urewera welcomes the different cloaks of seasons, anticipates the adjustments in pressures, change of form, habits and patterns of all creatures within. It is amused by the displays of personality instinct and survival. Flowers bloom, decay and recycle, boosting beauty and scent into the air. Seeds develop and ripen, providing necessary sustenance for a range of species. Waters rise and fall, life forms search for today’s pathways. The whenua soaks in its seasonal abundance, forcing hillsides to collapse, some areas receiving greater benefit while the sun bakes the land elsewhere. Cold arrives, white flakes building moist barriers and straining limbs of majestic trees.

Through the seasons Te Urewera moods provide coded indicators to support success metrics, management styles and approaches.

Natural remedies are verified by understanding natural occurrences.

The cycle of tree seeding may result in a temporary but significant increase in pressures. Cyclical trends also exist in areas of differing tree species, changing climates and seasonal variations contributing to a determination of prudent management. Links are formed to these cycles where Te Urewera naturally either expresses concern or relaxation.

Where there is a worry for Papatūānuku, such that biological controls may be deemed necessary within Te Urewera for her collective wellbeing Aotearoa wide, then Te Urewera Board must confirm and accept that such a state of emergency exists. Foreign organisms and associated controls will on its face negatively impact the Living System of Te Urewera; the Board will need to ensure that any impact on the Living System and to our ability to achieve the Responsibilities can be ameliorated.

Te Kawa o Te Urewera

TA N ATA W H E N UA TÅ«hoe

CHAPTER

TA N ATA W H E N UA Tūhoe

The obligations of Tūhoe hapū as tanata whenua.

Man’s heart away from nature becomes hard.

5.1 T Ū H O E H A S A H E A R T M E M O R Y O F T E U R E W E R A T H AT I S B E YO N D N O R M A L P E RC E P T I O N Te Urewera is the homeland and the heartland of the Tūhoe people.

The mountains, forests, lakes, and river valleys of Te Urewera express and energise Tūhoe identity, opportunity and way of life. Tūhoe are na tamariki o te kohu, the children of the mist, the descendants of the mountains and the ever-present mist. Tūhoe origins lie in the land itself.

Nationally, Te Urewera is known as Te Manawa o te Ika, the heart of the great fish of maui, and at the heart of Te Urewera stands Maunapōhatu, the sacred mountain of Tūhoe. Nearby is Ruatāhuna, the cradle of the people. From there, the Ohinemataroa (Whakatane) and Taurana Rivers flow north through the Ruātoki and Waimana valleys, gateways to Te Urewera and home to those Tūhoe tribal communities maintaining home-fires across their many Tūhoe marae. To the south, where Lake Waikaremoana draws many, lies the southern-most Tūhoe community.

Tūhoe are structured as hapū and have lived interdependently in Tribal valley colonies over centuries. These whanau and hapū exercise limited authority in these tribal areas, bound by the rule that no one hapū is independent of another. This is based on the expectation that concensus is always the better outcome and that the primary good of the many should always be preferred over the few.

Hapū are living forms that have been established and disestablished over time, such life should continue to do so into the future. Here, Tūhoe decision making is conducted as an open process, led by hapū and unified as Tūhoe Tribal valley opinion, the current Tribal valleys include: • Te Waimana • Ruātoki • Ruatāhuna • Waikaremoana.

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43

In earlier times, those unfamiliar with the rugged terrain saw Te Urewera as a harsh, if beautiful, environment, but Tūhoe people born with responsibility for her soon developed the sensibility for her living system, drawing sustenance where others could not. Tūhoe hapū communities developed a distinctive traditional economy based on the sustainable use of their land, forests, and waters. In return for responsibility delivered and benefits earnt, Te Urewera provided food, clothing, medicine, and shelter. These Tūhoe lifestyles continue to this day.

5.1.1 The Need for Justice and Settlement During the early decades of the colonisation of New Zealand, Tūhoe encountered a foe from which the mountains of Te Urewera could not protect them. In 1865 and 1866, government forces, pursuing other Maori accused of rebellion, invaded Tūhoe’s northern lands around Ohiwa harbour and their southern lands at Waikaremoana. Tūhoe did not engage in conflict but their northern and southern lands were still confiscated.

In 1868, they agreed to provide sanctuary to Te Kooti Rikirani, a famed prophet and leader from Gisborne. In return, Te Kooti fought alongside Tūhoe in a campaign of guerrilla warfare for their confiscated land. The government responded with a scorched-earth policy lasting three years, making Te Urewera uninhabitable and forcing Te Kooti and Tūhoe out of the mountains. Hundreds of Tūhoe died from fighting, illness, and starvation.

When the fighting ended in 1871 Tūhoe agreed a peace compact with the government, which withdrew and agreed to recognise Tūhoe’s authority over Te Urewera. In 1896, the Urewera District Native Reserve Act was enacted to reaffirm this authority, while providing for Tūhoe self-government and limited land dealings. The government soon undermined the 1896 Act by illegally purchasing land interests and imposing high costs for land surveys and roads that were never built. By 1921 it held large shares and used these to push Tūhoe into the enclaves they retain today. They remember this injustice as Te Mowai; cutting the land adrift.

This left most of Te Urewera in government hands, which it later set aside as a national park. So where manuhiri saw a misty mountain retreat, a place of wild beauty and splendid isolation, Tūhoe saw a homeland over which their authority had for more than 100 years been denied and replaced. The Tūhoe Settlement Act and Te Urewera Act, both legislated in 2014 was very publicly achieved to overturn this hostile history of government wrongdoing; for the Crown it was a step towards restoring their honour in the eyes of Tūhoe people, and the nation as a whole.

Te Kawa o Te Urewera

“Through this apology and settlement the Crown hopes to honestly confront the past and seeks to atone for its wrongs. The Crown hopes to build a fresh new generation relationship that we hope will endure.

Let these words guide our way to a greenstone door – tatau pounamu – which looks back on the past and closes it, which looks forward to the future and opens it.”

Honourable Christopher Finlayson – 22 August 2014

Te Kawa o Te Urewera

45

Through Tūhoe, the Board will ready itself with instinct, memory and loyalty to reconnect Te Urewera values and meaning to those who desire it.

5.2 T Ū H O E A C C E P T S D U T Y A N D R E S P O N S I B I L I T Y FOR TE UREWERA For honour, Tūhoe hapū as tanata whenua require duty and responsibility to be deserving of continued life in Te Urewera. In return, responsibility inspires leadership, resilience and foresight within its tanata whenua.

Nature’s lore is stronger than any of man’s law. Tūhoe tikana mirrors Te Urewera lore and accepts responsibility for the impact of peopleneeds and lifestyle on her ability to balance the needs of all that rely on her living system. With a sense of moral duty, Tūhoe accepts a responsible living standard, living within her known means respecting the need for everyone’s sustenance and benefit.

Since the Tūhoe Crown Settlement and Te Urewera Act, Tūhoe are rebuilding traditional knowledge systems with the benefit of today’s new learnings and insights. Regionally, Tūhoe Tribal Authorities are sharing responsibility and resources to refresh old instinct about Te Urewera.

Tūhoe hapū as tanata whenua are regaining their place as predictors of current and future constraints on the living system of Te Urewera, to naturally regulate Tūhoe standards and behaviours recognizing that all those living with Te Urewera have a shared wairua worthy of care and compassion just as people do.

Tūhoe tikana will future proof the strengthening of renewed behaviors that are loyal to Te Urewera principles. These instincts necessary for our confidence that next generations of Tūhoe are disciplined, responsible and endowed with all of the security and good fortune of this world.

Te Kawa o Te Urewera

5.3 T Ū H O E L I F E S T Y L E C O N T I N U E S T H E I R H E A R T MEMORY AND DUTY OF RESPONSIBILITY FOR TE UREWERA As the voice of Te Urewera, the Board desires an essential kinship connection with its tanata whenua. Te Urewera is for the hapū of Tūhoe their ewe whenua, their place of origin and return, their homeland.

It powers meaning to Tūhoe culture, language, customs and identity and because of this the Board knows that Tūhoe hold mana whenua by ahikaroa; and that they are the tanata whenua and kaitiaki of Te Urewera.

The Board acknowledges that it has been brought to life through Te Urewera Act removing a disconnection between Te Urewera and her tanata whenua which has been long suffered. The Board and tanata whenua of Te Urewera commits to a permanent relationship founded on awe, trust and respect. The Board recognises that Tūhoe leadership is necessary for its collective ability to accomplish the integrity of her living system that is Te Urewera.

Through Tūhoe, the Board will ready itself with instinct, memory and loyalty to reconnect Te Urewera values and meaning to those who desire it. Together we revisit all that is Te Urewera, rediscovering the nature of relationships between mist and bush, and bush and whenua. We experience generosity amongst bird and plant life, we sense sacrifice between cycles and seasons and observe adversity everywhere as a natural and necessary part of life. We are reminded of the ease of collaboration when we care for shared purpose.

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47

5.4 S T R E N G T H E N I N G T H E C O N N E C T I O N O F TŪHOE WITH TE UREWERA The Board affirms Tūhoe input into all parts of the care of Te Urewera and as an important part of Te Urewera. In particular, and without limitation, the Board will seek particular endorsement in a number of key areas: • Planning and review of Te Kawa.

• Establishing Annual Priorities.

• Approving of the Annual Operational Plan.

• Preparing and approving key policy.

• Developing Bylaws.

• Managing issues with adjoining landowners.

• Approving customary take requests.

• The treatment of found taona.

• Key strategies for balancing weed and animal impacts.

• Activity and livelihood approvals.

• The application of Te Urewera values and Tūhoe principles.

• Conducting neighbouring mana whenua relationships.

• Compliance and enforcement.

• Developing Structure and Asset standards.

Te Kawa o Te Urewera

TE AO Experience

CHAPTER

TE AO Experience

Opportunities flow from meeting our obligations and responsibilities.

6.1 A T E U R E W E R A E X P E R I E N C E Within this, Te Urewera is an opportunity to share in and contribute to the essence of a Te Urewera experience; connecting to her living system, and the culture lifestyle which is Tūhoe. She offers an attractive and compelling invitation to those Tūhoe and manuhiri who wish to have a relationship with her. She provides for manuhiri that are open to her, to embrace and contribute to her living system, which Te Kawa articulates and empowers.

6.1.1 Lifestyle Connections There are a number of ways by Te Urewera welcomes a connection; s56 of Te Urewera Act immediately enables the following activity for which no further authorisation is necessary: (a) a cultural, recreational, or educational activity that— (i)

is undertaken by an individual or group without any specific gain or reward for that activity, whether pecuniary or otherwise (other than a reasonable charge to recover the reasonable expenses of organising the activity); and

(ii) otherwise complies with this Act: (b) a mining activity that is authorised under the Crown Minerals Act 1991: (c) an activity carried out by or on behalf of the Board, the chief executive, or the Director-General in relation to the management of Te Urewera under this Act, the management plan, and the annual operational plan: (d) an activity that is necessary to— (i)

save or protect human life or health; or

(ii) prevent serious damage to property; or (iii) avoid an actual or likely adverse effect on the environment within Te Urewera.

For all other circumstances the Board will require surety on how potential impacts from activity on the living system of Te Urewera will affect her. This will mean establishing a baseline of resilience by which to judge responsibility owed. The Board will then operate a principled standard of fairness for enabling both responsible activity and in choosing respectful partnership.

Measures for consideration to authorise use and activity in Te Urewera may include: • The relationship of the activity to achieving the purpose of Te Urewera Act, Te Urewera values, and Te Kawa.

• The degree of confidence around known direct and indirect impacts on the living system of Te Urewera arising from the activity.

• Tūhoe Tribal support for the activity.

• Whether the activity is enabling of collective benefits.

• Whether there is concentrated use of a particular activity in a Tribal area.

• Whether there are restorative options to any activity.

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51

6.1.2 New Activity and Responsible Innovation welcomed The potential of responsible innovation to improve the efficacy of operations and experiences within Te Urewera is embraced. New ideas are encouraged, approaches and technologies consistent with Te Urewera values welcomed, forever mindful of the potential risks and unintended consequences associated with unchecked innovations.

The Board may apply the criteria listed above in 6.1.1 and any other requirement to ensure the responsibility for any impact is transparently provided for so that the purposes of Te Urewera Act are achieved. Supporting evidence of a proposed activity or partnership and identification of the magnitude of the risk will help to frame these considerations. The greater the potential impact the more robust the supporting evidence must be.

Connection to and opportunity within this considers ideas such as: • The potential for innovations and technologies around all aspects of delivering on Te Urewera priorities e.g. pest control, smart/sensing living systems.

• Manuhiri relationship and experience systems to inform planning decisions more efficiently to bring targeted development and manage and deliver better experiences for people.

• Openness to exploring new and better ways of doing things.

Te Urewera has potential to benchmark the safe, responsible and robust testing of new ideas, technologies and other innovations consistent with Te Kawa principles.

Te Kawa o Te Urewera

6.2 B U S I N E S S O P P O R T U N I T I E S – F R I E N D S H I P A G R E E M E N T S For appropriate commercial-type activities and large scale activities, more formal relationship will be required. The Board may grant a concession now referred to as a Friendship Agreement in the form of a lease, licence, permit or easement, but only where the activity is not inconsistent with Te Kawa.

Friendship Agreements replace the previous concessions regime applied by the Department of Conservation. Associated processes for approving, monitoring and adapting these will have similarities to the previous concessions regime, but will be designed to achieve new and broader standards of integrity for our impact uses on the living system of Te Urewera.

A Te Urewera Friendship Agreement admits that opportunities are afforded only where we can demonstrate loyal affection to Te Urewera values and her need to continue her complex balancing act amongst her living system. The collaboration needed by holders of Friendship Agreements will enact and instill robust examples of the principles required of all interactions with Te Urewera. Their design will ensure the mauri of Te Urewera is not diminished through external pressures, considerations or expectations.

Introducing a Friendship Agreement brings opportunity for those seeking a livelihood within Te Urewera, or to undertake an activity of scale or with a non-trivial impact. The Board in applying the terms of s62 and schedule 3 of Te Urewera Act will only do so in a way that is consistent with Te Kawa; (a) Explicitly considers how such an activity contributes to achieving the (i)

purpose of Te Urewera Act;

(ii) Te Urewera principles which are Te Kawa principles; (iii) Te Urewera Responsibilities and Prioritised Actions (b) Clearly explains how the activity effects the living system of Te Urewera; (c) Clearly provides adequate or reasonable methods of remedying, avoiding or mitigating the adverse effects on the living system of Te Urewera; (d) Shares the benefits/risk on a sustainable basis between the parties, reflecting their respective contributions. (e) Is enabling of Tūhoe participation, where they are or have the potential in the future to be best placed to own/manage an activity. (f) Has positive obligations on parties granted an agreement to “use it, or lose it”.

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53

6.3 I N T E G R I T Y A N D C O M P L I A N C E The Board will apply a monitoring oversight at the whole of living system level, at an individual activity operator level and at the manuhiri or partner satisfaction level. Key elements of the monitoring will include establishing a “dashboard” to highlight how the living system of Te Urewera is adapting, what real impact particular activities or factors are having, and where the priorities are for future action.

• The resilience of the living system of Te Urewera; • Productivity and use in Te Urewera; • Economic opportunities and innovation within Te Urewera; • Tūhoe leadership and infrastructure.

6.4 E V O L V I N G O U R T E U R E W E R A E X P E R I E N C E Providing for all who wish to have a deeper relationship with Te Urewera the opportunity to do so, through the facilitation of dialog and opportunity which will consider: • Information provision – on Te Urewera and Tūhoe practices, cultures, expectations etc. so that willing manuhiri can educate themselves; • Opportunities for manuhiri to announce themselves – either prior or at the time of their arrival – to Tūhoe who can listen to their goals and help them plan and get the most out of their visit. This is expected to be an important channel for identifying parties who wish to have a positive exchange with Tūhoe and Te Urewera and services as a first step in building the networks and dialogs for this to happen; • Specific initiatives – Invitations for Tūhoe and manuhiri to participate in workshops and development programmes, e.g. a contribution to trapping pests, planting trees, restoring tracks; • Information capture – manuhiri provided with a range of mechanisms to provide a contribution to the caretaking of Te Urewera; • Partnerships (and sponsorships) which through introducing and mobilising new and complementary capabilities that can in combination create new potential and opportunities.

Te Kawa o Te Urewera

WHAKAIRI WHARE Realising the Relationship

CHAPTER

WHAKAIRI WHARE Realising the Relationship

Confronting our practice and relationship through evaluating our standards

7.1 D E V E L O P I N G P O L I C Y A N D P R A C T I C E In developing the application of Te Kawa, Te Urewera Board will seek and embrace the views of the many stakeholder friendships with history and connections with Te Urewera. Te Urewera Board may establish leadership groups to assist in the application of the principles to meeting our Te Urewera responsibilities and her priorities. The Board may invite external leadership representation to that group.

These groups and parties may assist Te Urewera Board in the development of implementation policy to support the application of Te Urewera Act and Te Kawa to specific fact scenarios. The Board will consider the need for such implementation policy in light of matters such as relevance, urgency, availability of resources and other priorities.

The Board may further develop criteria provided for in Te Urewera Act by way of policy or protocol on the following: • A grant of activity permits to possess, for cultural purposes, dead protected wildlife found and lawfully taken in Te Urewera (s60).

• The need for, identification of and development of Bylaws (s70).

• Conditions to be placed on dog control permits (s85).

• Proposing the adding or removing of lands from Te Urewera (ss 100–6, 111).

• The basis upon which areas be established in any part of Te Urewera as a specially protected area; a wilderness area; or an amenity area (s113).

• The process for authorising activities in wilderness areas (s120).

7.2 B R O A D C A S T I N G T E U R E W E R A P R A C T I C E The Board will be proactive in encouraging friendship relationship with all who seek connections with Te Urewera. It enjoys the help of Tūhoe Te Uru Taumatua and Tūhoe Tribal communities, the Department of Conservation and her many stakeholder friendships with whom it shares these responsibilities.

Te Kawa Principles and Priorities unifies our focus and annual operational planning needs will create more formal forums for debate and renewal of ideas, practices and programmes. Still, day to day discussion and input is invited and preferred to enact our duty and responsibility to Te Urewera the centre of our adoration.

7.3 C O M P L I A N C E Our need for new standard and responsibility needs new guidance.

Natural tensions exist from old and new practices, between the individual and the collective, between use and preservation, science and culture and science and people, these things are in desperate need of sound reconciliation effort. The use of new whanau, hapū, tribal, stakeholder and community leadership supported by new instinct and technology needs time to be developed. Raising our compliance standards will also need disciplined innovation which the Board accepts as an important current priority.

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TE MARAE O TE UREWERA The Structure of Te Kawa o Te Urewera

Te Urewera is ancient and enduring, a fortress of nature, alive with history; its scenery is abundant with mystery, adventure, and remote beauty.

Te Urewera is a place of spiritual value, with its own mana and mauri. Te Urewera has an identity in and of herself, inspiring people to commit to her care.

Te Kawa o Te Urewera focuses not on rules, but on traditions, beliefs and relationships similar to that of the marae. The following is an explanatory note hoping to clarity the chapter purpose and function. Each chapter of Te Kawa o Te Urewera reflects the living parts of the marae: CHAPTER 01 – TE MARAE Explains the Place: The manuhiri gather, organising themselves, unifying and affirming intent.

Across the ātea the pae observes and readies the tipuna whare and the tanata whenua to receive their manuhiri. This marae – Te Urewera is the only place to authenticate our mutual intent and relationship.

In the same way – Te Marae describes the natural environment of Te Urewera, confirming territory, her shape and features, her heritage, her politic and describing the components of the living system of Te Urewera.

CHAPTER 02 – TE KAWA Explains the Moral Principles: We believe in nature’s power and respect the heritage imprint of bygone people.

With a moral goal and an understanding of our purpose we grow and nurture friendship agreements.

Here, Te Kawa reflects the traditions and beliefs or principles of moral conduct on a marae. Kawa operates to regulate relationships between people and the land, guiding justice, order and peace – these understandings that shape urgency, responsibility, priority, privilege and principles for decision making. Understanding the Kawa of the marae is a key first step that then allows for the people and relationships that follow.

CHAPTER 03 – NA TANATA Explains the People: Our Marae and our Kawa teach us that from our diversity comes our admiration for unity, the strength to meet our aspirations.

Similarly as on the marae, Na Tanata describes the differing roles and relationships of people, shaped by custom and practice which is used to unify people on diverse topics from the sharing of natural resources to the care and concern of people, growing leadership, promoting fairness and looking forward to the next generation of hope and potential.

CHAPTER 04 – NĀ KŌRERO Ā NĀ RANĀTIRA Explains our Responsibilities: Our mission is to create standards, virtues and logic that bring us context and faith that help us to manage ambiguity and acknowledge diverse and relative priorities.

Na Korero lifts our sight to appreciate truer responsibility for Te Urewera, thus raising our need for new standards and new standards setting, ordering our priorities, leading to the return of shared priority and purpose.

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CHAPTER 05 – TANATA WHENUA Explains the place of Tūhoe: Te Urewera is the homeland of Tūhoe. Te Urewera continues to be the source of inspiration for their culture, language and identity, the two being inseparable.

Tūhoe permanency, kaitiakitana and mana motuhake relies on that connection with Te Urewera.

In Te Kawa, Tanata Whenua explains the place and obligations which in understanding the kawa of a marae distinguish the tanata whenua, and the responsibilities that flow from it, through this a relationship is formed between the marae and the tanata whenua. Here we explain the relationship of Tūhoe with Te Urewera, describing obligations owed by Tūhoe to Te Urewera.

CHAPTER 06 – TE AO Explains the space for shared Experiences together: We believe Te Urewera offers opportunity to facilitate livelihood and lifestyles.

There is always provision to design a set of experiences uniquely Te Urewera.

Te Urewera and tanata whenua recognise the service of old friends who have earned advantage and welcomes the contribution from new friends.

In the same way, through Te Ao, Tūhoe welcome shared experiences which allow learning to be shared both ways. With responsibilities in check, the benefits of Te Urewera are explored measured within disciplined constraints.

In this section to we emphasise her pleasures that are supported for enjoyment, spiritual reflection and inspiration.

CHAPTER 07 – WHAKAIRI WHARE Explains the formality of practice: Respectful interactions with Te Urewera can be realised through many pathways, each bringing a consideration to the daily communication of standards expected and as established within Te Urewera Act and Te Kawa o Te Urewera.

Similarly, we describe the machinery and policy framework necessary to achieve collective will to the way we deliver on our responsibility, healing the impact caused by our lifestyle uses, actively supporting the health and resilience of the living system of Te Urewera.

Te Kawa o Te Urewera

APPENDIX 01.

The connection and cascading relationship at each level Respectful interactions with Te Urewera can be realised through many pathways, each bringing a consideration to the daily communication of standards expected and as established within Te Urewera Act and Te Kawa o Te Urewera.

TŪHOE SETTLEMENT

TE UREWERA ACT

TE UREWERA BOARD

TE KAWA O TE UREWERA

TUT

DOC

S TA N DA R D S

O P E R AT I O N A L PLAN

ANNUAL PRIORITIES

DELIVERY

Photography: © 2017 as credited below Shaun Barnett, pages: 4–5, 25, 61, 62. Rob Brown, pages: 26, 36.

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APPENDIX 02.

Te Urewera Te Urewera is the place of land and nature previously designated as Te Urewera National Park and while Te Urewera remains, the National Park status is now removed by Te Urewera Act 2014. Te Kawa applies to the place previously designated as Te Urewera National Park.

W H A K ATĀ N E

ŌPŌTIKI

T A N E AT UA

RUATOKI

WAIMANA

R A N G E

ROTORUA

G AL ATE A

H

E N U A

MURUPARA

I K

A

W

MAUNG APOHATU

RUATĀHUNA

TAU P Ō

A

U

A

N

E

L AKE WAIK AREITI

L AKE WAIK AREMOANA

H

U

I

A

R

R

G

MAUNG ATANIWHA

W

Te Kawa o Te Urewera

GISBORNE

KEY TE UREWERA Tūhoe Homeland TŪHOE INFLUENCE WHENUA TŪHOE INTEREST WHENUA T E U R E W E R A Over which Te Kawa a p pl i e s ( i.e. th e e x Na t i o n a l P a rk ) MĀORI LANDS

AIROA

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“We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.”

– T. S. Eliot