IN THE MATTER
of the Resource Management Act 1991
AND
IN THE MATTER
of an application to the Bay of Plenty Regional for
resource consents in relation to the remains of the
MV Rena
BY
the Astrolabe Community Trust
Hearing Statement of Pouroto Ngaropo on behalf of Te Rūnanga o Ngāti Awa
1.
My name is Pouroto Ngaropo. I am the cultural advisor to the Chief
Executive's Office for Te Runanga o Ngāti Awa. As part of my role, I ensure
cultural and spiritual practices and the provision of knowledge within the rohe
of Ngāti Awa are consistent with Ngāti Awatanga and Ngāti Awa Matauranga.
2.
I understand that witnesses have been directed to submit a concise summary
of their evidence, focussing on contested issues.
3.
In my evidence I:
(a)
describe the cultural and spiritual connection between the Atua / Io and
the physical world;
(b)
explain the origin of Otaiti and Motiti Island and the background to Otaiti
as a spiritual leaping place;
(c)
give details of the cultural and historical connection of Ngati Awa and Te
Patuwai to Motiti Island and Otaiti.
4.
I do not intend to summarise this initial part of my evidence, but I am happy to
answer any questions about it.
5.
I will, however, reiterate the next parts of my evidence, where it goes on to
explain the cultural and spiritual importance of Otaiti and Motiti Island to Ngāti
Awa, and the devastating impact the wreck of the Rena has had on those
cultural and spiritual values for Ngāti Awa.
The Importance of the Cultural and Spiritual Connection to Ngāti Awa
6.
I have outlined the cultural and spiritual beginnings of Te Paepae Ariki o
Rehua (now known as Otaiti) and Te Whatukura a Tawhaki (now known as
Motiti Island) as handed down by Ngāti Awa historians. I specifically want to
acknowledge Joy Faulkner, Diego Aukaha and Te Hau Tutua for their time and
contribution to Ngāti Awa wananga where this korero was handed on to myself
and Sir Hirini Moko Mead on behalf of Ngāti Awa.
7.
I have also outlined the traditional historical connection of Ngāti Awa and its
hapū Te Patuwai as the original people of Motiti Island pre-dating the great
arrival of the waka from Hawaiki.
BF\54586712\HEARING STATEMENT POUROTO NGAROPO\(\2) | Page 1
8.
I now expand on this to explain the cultural and spiritual importance of Otaiti
and Motiti Island to Ngāti Awa. These are my key points.
(a)
According to Ngāti Awa tikanga everything that exists has mauri. Mauri
is the binding power that enables the spiritual presence of the creator Io
to exist in all things. Mauri can be described as the spiritual presence of
the creator, the spiritual presence of the atua, that being the children of
Rangi and Papa and our connection to the environment, the land, the
waterways and the ocean. Mauri can also describe the direct link that
we have to creation itself.
(b)
Mauri translates to mean the life force, the life principles, the binding
power that the spiritual and physical dimension connect as one. Mauri
also means the pure energy of the creator that exists in us.
(c)
When Io created the universe the earth, environment, islands and the
oceans it is Ngāti Awa's belief that the spiritual essence and presence
exists there. It is for this reason that Otaiti is wāhi tapu. Wahi means wa - is the continuum of time, the pathway of time. Hi is the energy and
vibrations of everything that connects to each other. Tapu is the
protection of Io and the Atua that enables the mauri to function and
exist. Hence the term wāhi tapu.
(d)
Te Paepae Ariki o Rehua / Otaiti is a spiritual gateway that provides for
the safe passage of our spirits when departing this earth on their journey
to the house of Io Matangireia.
(e)
Te Paepae Ariki o Rehua / Otaiti was used to guide waka not only from
Hawaiki, or to the Island of Motiti but as a spiritual waharoa between the
spiritual and physical dimensions.
(f)
Te Whatukura a Tawhaki (now known as Motiti Island) is the place
where 2 mauri rocks received from Io were planted to ensure the
transformation of the 4 Baskets of Knowledge from the spiritual to
physical realm.
(g)
A mauri was placed on Te Paepae Ariki o Rehua / Otaiti by Tangaroa
recognising the spiritual significance of the Waharoa / Gateway opened
by Rehua Ariki. A mauri placed by Tangaroa is not limited to just that
place, in this instance Otaiti. The mauri or life force transcends into the
waters that surround it, and other islands including Motiti and the fish
and mammals and life that grows within it.
(h)
In this instance Ngāti Awa apply mauri within the context and realm of
Tangaroa as opposed to how mauri within the realm of Tanemahuta can
be limited to a rock or a place.
(i)
There are three separate but related forms of mauri associated with
Otaiti and the surrounding environment:
BF\54586712\HEARING STATEMENT POUROTO NGAROPO\(\2) | Page 2
(i)
The mauri of the ocean itself, and everything in and from the
ocean (including for example kaimoana);
(ii)
The mauri of the spiritual gateway or stepping stone of Otaiti (as
discussed earlier in my evidence); and
(iii)
The mauri of the yellow trees of Tawhaki - the yellow Pohutukawa
that are still present on Motiti Island.
The Impact of the Wreck of the MV Rena on the Cultural and Spiritua; Values of
Otaiti and the Surrounding Area
9.
I have explained the vital cultural and spiritual importance of Otaiti and the
surrounding sea and land (particularly Motiti Island). The wreck of the MV
Rena has had a devastating effect on those cultural and spiritual values for
Ngāti Awa.
10.
The first mauri was placed by Io. When Io sent Rehua Ariki from the spiritual
to the physical realm he opened a gateway for the spirits to transcend from the
physical world to the heavens. The wreck of the MV Rena has severed that
gateway or mauri directly related to Otaiti. For as long as the wreck remains
on Otaiti, the spiritual gateway or stepping stone cannot work and the mauri
will not return.
11.
When the mauri is released or severed then the spiritual realm cannot connect
to the physical realm. When the Rena shipwrecked on Otaiti the reef became
lifeless and without spirit and soul. The tapu that we as Ngāti Awa placed over
Otaiti was to protect both the spiritual and physical connection that has been
suspended until the wreck can be removed to enable the mauri to return.
12.
The second mauri was placed by Tangaroa himself recognising the
importance of the visit of Rehua Ariki to the physical realm. The mauri was
placed over the sea and all within it including fish, mammals and all that grows
within the sea and all that the sea surrounds. This is the realm of Tangaroa.
We react to what happens to people, fish and mammals within the sea and the
effects that the quality of the sea can have on other living things or objects.
13.
We invoke the tikanga of tapu when persons are drowned at sea or as in this
case a shipwreck disaster where pollution can affect the health of fish,
mammals and all that grows within the sea. The tohunga place a rahui over
the affected region. Following the wreck of the Rena Ngati Pukenga
Awanuiarangi Black and myself placed a rahui on behalf of Ngāti Awa.
Karakia have been recited to hold and protect the mauri awaiting its return to
Otaiti. It is important to note within this context the placing of a rahui over the
wreck and ocean in our view cannot be limited to the taking of kaimoana
alone. This is the importance of the second mauri placed by Tangaroa.
14.
While recognising that a rahui affects food that swims and grows in the sea,
the quality of the seawater in the area affected by what the wreck was carrying
BF\54586712\HEARING STATEMENT POUROTO NGAROPO\(\2) | Page 3
and still holding within its trapped containers and the wreck itself is covered by
that seawater and therefore rahui.
15.
The space and water has become a dangerous place and ongoing
contamination is a constant danger to our people and the fish and mammals
within Tangaroa, and therefore creating ongoing detrimental effects to the
second mauri placed by Tangaroa, the people, fish and mammals and all that
grows within his realm.
16.
This danger clearly changes, in a harmful way, the relationship and connection
that our Ngāti Awa hapu have with the sea, the fish, the mammals, and all of
the islands including Otaiti and Motiti.
17.
Our relationship with Tangaroa, and all that is in his domain including Otaiti
has now been negatively impacted by the presence of the wreck resulting in
damage to the mauri of the realm of Tangaroa.
18.
The wreck remains a constant threat to the health of the fish and mammals,
and all that grows on and around Otaiti. Through our spiritual connection to
Tangaroa we will also inherit spiritual unrest which will lead to ongoing health
issues that will manifest themselves physically and spiritually.Only the full
removal of the wreck will repair the relationship between Ngāti Awa and
Tangaroa and enable the repair of the mauri of Otaiti.
19.
The third mauri was placed by Io himself and planted by Tawhaki on Motiti
Island. This mauri was placed in order to enable the manifestation of the four
Baskets of Knowledge from the spiritual to the physical realm.
20.
This mauri while not directly impacted by the wreck itself re-enforces the
spiritual importance and significance of this area including Otaiti, Motiti its
islands and the surrounding sea. This mauri enabled the gift of knowledge to
come to this world. The spiritual importance of this area to Ngāti Awa must not
be under-estimated. Three mauri have been placed within a very small radius
by Io, Tangaroa and through the actions of Tawhaki and each mauri is
interconnected with the other. The severance or destruction of one mauri will
negatively impact the other.
Conclusion
21.
The cultural and spiritual history and values recounted in my evidence is an
integral part of Ngāti Awa's belief system. Belief systems such as this are
what help define who we are as Ngāti Awa in the past, present and future.
22.
Ngāti Awa consider that the wreck of the MV Rena and its contents which is
resting on Otaiti will corrupt through its physical presence our spiritual gateway
between the spiritual and physical realms. It has severed the mauri of Otaiti.
23.
Ngāti Awa believe that we will not be able to access this traditional Waharoa /
Gateway and that our spirits will be unable to make their journey from this
BF\54586712\HEARING STATEMENT POUROTO NGAROPO\(\2) | Page 4
place. Failure to utilise this Waharoa / Gateway where our spirits go
unhindered will lead to the eventual loss of this Waharoa / Gateway and loss
of connection with our spiritual whakapapa, history and tupuna.
24.
Our proud re-telling of the stories of our tupuna and our connection to Otaiti
will be forever overshadowed by a wreck being abandoned on such a sacred
site and our inability as kaitiaki to prevent the destruction of the mauri of
Tangaroa.
25.
The negative effects of leaving the wreck on Otaiti will be manifested into the ill
health of our people. This is explained in more detail in the evidence of Ms
Ratahi-Pryor.
103. Unexplained illnesses and deaths will be continually attributed to the
destruction of mauri on Otaiti itself, its surrounding waters and all fish and
mammals within it. Until the wreck is removed from Otaiti Ngāti Awa will be a
sick people.
104. In closing, our korero of Otaiti is ours which is what makes the hapū of Te
Patuwai and our Iwi Ngāti Awa unique to all others. This is our whakapapa
and history that belongs to our people. We are the embodiment of the korero
of our tupuna. There are no books or cultural and spiritual korero that matches
that of our tupuna when coming from the original source namely our
kaumatua, tohunga, uri of Te Patuwai and Ngāti Awa whanui.
BF\54586712\HEARING STATEMENT POUROTO NGAROPO\(\2) | Page 5