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Ngti Korok Kahukura Trust Profile

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Executive Summary

Ko Maungatautari t mtou maunga; ko Waikato t mtou awa tupuna; ko Ngti Korok Kahukura mtou; ko Maungatautari, ko Phara mtou marae. Our mountain is Maungatautari; our ancestral river is Waikato; we are Ngti Korok Kahukura and our marae are Maungatautari and Phara. The tribal interests of Ngti Korok Kahukura, Maungatautari and Phara Marae are represented by the Ngti Korok Kahukura Trust. The Trust will advise if another organisation is representing Ngti Korok Kahukura on a specific issue (for example Waikato Raupatu Lands Trust on many matters north of the aukati line).

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Ko Maungatautari t mtou Maunga

Maungatautari is our mountain

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Maungatautari is a sacred mountain of the Ngti Korok Kahukura and Ngti Hau people. Ngti Korok Kahukura's two marae, Maungatautari and Phara are on its flanks. Our people are named after the maunga, for example one of our kaumtua Wally Papa's sister's son is named Maungatautari and his grandson (Tne) is named after one of the land blocks on the maunga where there was an old settlement/marae. We acknowledge that others also have interests in the maunga, including Waikato, Ngti Hau, Ngti Wairere, Ngti Mhanga, Ngti Maniapoto, Ngti Ruru, Ngti Werohiko, Ngti Kauwhata and Panehkua. This is not an exhaustive list of groups that claim interests in Maungatautari. The many groups that connect to the maunga illustrate the iconic and spiritual importance that it has to our people. The restoration of native bush, birds, and reptiles to Maungatautari is of immense importance to our people. Our kaumtua have talked about restoring the dawn chorus to our sacred maunga. We are actively involved in protecting and restoring our taonga to our rohe (region), such as through active participation in the Maungatautari Ecological Island Project. Some of the species on the maunga are not seen anywhere else on mainland New Zealand. Members of our marae have also donated lands to the project, such as wetlands on the southern side of the maunga, which have been used as habitat for takahe. Entry to the maunga is only through land that remains in the private ownership of our tribal members. Ngti Korok Kahukura has received excellent support from the Waip District Council and the Maungatautari Ecological Island Trust for its claim to Maungatautari. In a letter dated 22 May 2008, MEIT noted "Continued Support for Maungatautari Claim by Ngti Korok Kahukura.... The Maungatautari Ecological Island Trust reiterates its partnership with Tangata Whenua. We also reaffirm our support for this Treaty of Waitangi claim as we did in 2003 when it was filed by Wally Papa." (Jim Mylchreest, CEO, 22 May 2008)

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For its part Ngti Korok Kahukura has continually undertaken to support the project and to reconfirm that the beneficiary of any settlement redress will be the Maunga itself.

2.10 The Waipa District Council, following meetings from 1995, to 2003 to 2008 has noted that: "In 1995 Council established a Maungatautari Reserve Committee with a membership of two councillors and five tangata whenua. The purposes of this committee was to manage the reserve and explore options for divestment of the reserve land to Iwi ownership...Council is committed in its support for restoration of the mountain to its former ecological and environmental state and Iwi ownership will enhance the dimensions of mauri and kaitiaki that might otherwise not be possible" (John Inglis, CEO, 13 August 2008) 2.11 Ngti Korok Kahukura also understands and supports the legal position of the Waip District Council with respect to the Maunga. Ngti Korok Kahukura is committed to working proactively with the Council on Iwi ownership and structural/governance issues that ensures that the Waip District Council can continue to be a partner with Ngti Korok Kahukura, Ngti Hau and others in the future management of Maungatautari. 2.12 The Trust supports any initiatives to ensure the restoration and sustainable use of resources within its rohe.

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Ko Waikato t mtou Awa Tupuna

Waikato is our ancestral river

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We are a river iwi. Our relationship with our awa tupuna (ancestral river) has developed over centuries. It is a unique relationship in that our awa tupuna is the ancestral river of the people, which has its own mauri and spiritual integrity. Our spiritual and cultural well being therefore is inherently linked to the well being of our awa tupuna. The Waikato River is like the blood that streams through our bodies, it is the bloodline of our iwi and there is an urgent need to ensure that our awa tupuna is protected from further degradation. As an iwi who resides by its banks, we have over the generations, developed tikanga and a profound respect for our awa tupuna and all life within it. Our tupuna, the late Te Kaapo Twhakaea Clark stated: "Spiritually the Waikato River is constant, enduring and perpetual. It brings us peace in times of stress, relieves us from illness and pain, cleanses and purifies our bodies and souls from the many problems that surround us..." Te Kaapo is poignantly quoted regarding the price paid by Ngti Korok Kahukura in the Waikato River Report, a confidential working document prepared to assist the Waikato River negotiating team under the leadership of Dr Ann Parsonson, Historian; "Unmentioned in the official account of the building of Karapiro is an effect of the rising lake waters that caused particular distress to Ngaati KorokiiKahukura of Maungatautari. Their burials were all along the banks of the Waikato River. As the dam at Karapiro was completed and the River flooded in 1947, the kaumatua tried to ensure the safety of their wheua (bones), but the authorities did not listen. `Our kaumatua Taupua Winikerei was one of those who tried to bypass the Public Works to look after our waahi tapu along the River. Nobody would listen to them, they were just there to do their jobs. The people had no mana, no strength to pursue this take. When they flooded the

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River many wheua rose with the water. They had come out of the caves along the River gorge. Our people had to go onto the lakes and collect these bones. The same thing happened with the other waahi tapu. Instead of listening to our kaumatua they just moved part of it and flooded the rest. That was a hard time for our old people. The two rapids, Aniwaniwa and Karapiro, and the rock has since been inundated by waters of the Karapiro HydroElectric Dam. The damming of the river meant loss of land though flooding. Landmarks, the eel holes, and other food sources were also lost.' 1 That quiet statement says volumes about the sense of helplessness of the kaumatua trying to secure some protection for their tupuna in the face of the monocultural arrogance of a government department in the 1940s. Taupua Winikerei was a skilled worker on the site, one of the main workers on the flying foxes at Karapiro supported by a number of other Ngaati Korokii men who worked on the dam construction and lived in the dam village; but even with that sort of status on the project, he could do nothing." 3.3 Therefore, the Trust supports any initiatives that restore the mauri, health and wellbeing of the awa tupuna, the ancestral river.

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Ko Ngti Korok Kahukura mtou

We are Ngti Korok Kahukura

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Ngti Korok Kahukura is a Tainui tribe with connections to both Waikato and Raukawa. The traditional rohe (region) of Ngti Korok Kahukura extends north to Horotiu P (which is understood to have been in the Te Rapa region of Hamilton) then west to Puahue, east to Puketutu and south through Waip, Huihuitaha, Waotu North, Waotu South, Matanuku, Maraetai, and Wharephunga to Waipapa. We have dominant mana whenua interests in our homeland area, which includes in and around Cambridge and from Te Tiki o Te Ihingrangi (an historic p site on the north western side of Karpiro) and Te Taurapa o Te Ihingrangi (eastern side of Karpiro) through Pukekura, Horahora and Maungatautari land blocks to the south eastern corner of the Maungatautari blocks where the wairaka river and our awa tupuna, the Waikato River, meet at Waotu North. Ngti Korok Kahukura share major interests with Ngti Hau from Cambridge to Tamahere. Ngti Korok Kahukura acknowledges that it has shared interests on the eastern side of the awa tupuna from Te Taurapa o Te Ihingrangi to where wairaka and the Awa tupuna meet at Waotu North. Ngti Korok Kahukura has shared interests, but not dominant interests, in the areas outside our homeland with our relations of Waikato to the north and Raukawa to the south. Ngti Korok Kahukura have equal representation within WaikatoTainui Te Kauhanganui with our marae Maungatautari and Phara being two marae of the 68 Marae Tainui Tribal Parliament.

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Statement of Evidence of Te Kaapo Tuwhakaea Clark, prepared on behalf of WaikatoTainui for Watercare Hearing before the Franklin District Council, Tuakau, December 1996.

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Today we own less than 1% of the land within our traditional rohe, and less than 20% of the Maungatautari Reserve. The Maungatautari Reserve encompasses the native or second growth native bush on Maungatautari through to the southern peak of Pukeatua. We are mana whenua with mana whakahaere within our rohe. As those that have maintained ahi k roa (long term occupation of our rohe), we have the responsibility to exercise control over and sustainable management of resources within our rohe and support any initiatives that facilitates this responsibility.

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Ko Maungatautari, ko Phara mtou marae

Maungatautari and Phara are our marae

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We have two contemporary marae, Maungatautari Marae at the northern base of Maungatautari and Phara Marae, on the south eastern flank of the maunga. Our marae are indivisible from our identity as Ngti Korok Kahukura as captured in the whakatauk given by one of our kaumtua, Te Kaapo Twhakaea Clark in 1996, "We are one people with two marae" The Waikato Raupatu Lands Trust records 3,146 people on the tribal roll register to Phara Marae and Maungatautari Marae. That does not count the many other Ngti Korok Kahukura members that have whakapapa connections to our tribe but have elected to register through another marae for the purposes of the settlement or have not actually registered on the tribal roll.

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Ngti Korok Kahukura Trust

Ngti Korok Kahukura Trust ("Trust") is a common law trust established on 08 March 2008, following a six month long mandating and establishment process, as a means to strengthen the ties between our two marae, Maungatautari and Phara and, amongst other things, to quote from the Trust Deed, "to manage prudently the affairs, business activities, assets and liabilities of the Ngti Korok Kahukura Trust or of Ngti Korok Kahukura" Therefore, the tribal interests of Ngti Korok Kahukura, Maungatautari and Phara Marae are now taken care of by the Trust. The Trust will advise if another organisation is representing Ngti Korok Kahukura on a specific issue. For example, part of the rohe of Ngti Korok Kahukura is within the recognised `Raupatu area'. Our interests in this area are represented by Waikato ­ Tainui. Part of our rohe however lies outside the Raupatu area and includes a significant portion of the Awa tupuna from Te Tiki o Te Ihingarangi to Waipapa dam. The aukati line (line established through the Crown confiscation of Waikato lands) comes south to Karpiro. Because of the raupatu (Crown confiscation of land), some of our land claims (north of the aukati line) were settled through the Waikato Tainui settlement in 1995, but the balance of our tribal land and river claims have not yet been addressed by the Crown. In a letter dated 08 May 2008, the Trust acknowledged that the Raukawa rohe includes the Maungatautari rohe and extends to Te Tiki o Te Ihingrangi and Te Taurapa o Te Ihingrangi. For its part, the Raukawa Trust Board, acknowledged that, from a Raukawa perspective, the mana whenua, mana whakahaere and kaitiaki within the Maungatautari rohe is held predominantly by Ngti Korok Kahukura. Confirmation of mandate: On 24 May 2008 a Ngti Korok Kahukura Hui Iwi was held. The hui was advertised and individual members from Ngti Korok Kahukura were sent an information pack and a voting form. The resolution that was put forward to the Hui Iwi was that:

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"This hui continues to support and give our mandate to the Ngti Korok Kahukura Trust in settlement negotiations with the Crown and other relevant parties for the comprehensive settlement of all Ngti Korok Kahukura Historical Treaty Claims, including the claim to our tupuna awa and our maunga, Maungatautari." This resolution was carried unanimously. 6.6 The Ngti Korok Kahukura Trust has the mandate and responsibility to represent the interests of Ngti Korok Kahukura except where expressly stated otherwise.

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Mana Whakahaere o te rohe o Ngti Korok Kahukura

Control and management within Ngti Korok Kahukura's tribal region

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Over generations Ngti Korok Kahukura has exercised its mana whakahaere in numerous ways and through numerous forums. This includes aligning with different organisations with mutually agreed objectives. We are volunteers, trying to engage on a multitude of issues with no funding. Nevertheless, to reinforce our ahi k roa, Ngti Korok Kahukura has led the charge against threats to our resources and culture within our homeland. This includes: Submissions over many years noting that the dams on our awa tupuna, within our tribal rohe, are like rubber bands on the arm of a person; preventing circulation and eventually causing death. Certain activities have had a direct impact on our awa tupuna, such as the Karpiro Dam: o This dam covered a burial site of the battle of taumata ww, a whi tapu. To make matters worse, the top of the rocks that were used as a burial site was removed to allow for international rowing races. This site is as significant to us as Pearl Harbour is to Americans. One million elvers are trapped each year and physically transferred through the catchment. There is a major weed problem in Karpiro. We note that in the last 1520 years our frogs have disappeared and this is an indicator of the health of our rivers.

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Submissions to the Electricity Commission against the Transpower transmission line from Whakamaru to Otahuhu and the filing of a Treaty of Waitangi claim in relation to the protection of the culture, heritage and economic opportunities of Ngti Korok Kahukura; Submissions against the resource consent sought by Mighty River Power Limited (MRP) for the Waikato River. Together with Lady Raiha Mahuta one of our kaumtua, Wally Papa, gave evidence to the Independent Hearings Committee that considered the resource application by MRP; Submissions against the establishment of a Maungatautari Reserve Committee which effectively relegated Ngti Korok Kahukura to merely another `stakeholder' and the filing of a Treaty of Waitangi claim in relation to the protection of Maungatautari; Leading submissions and negotiations with applicants seeking resource consents within our homeland and shared interest area including resource consents on the Hinuera block and from the base of Karpiro (Winstones Quarry & Hinuera Stone) through to Arapuni dam (MRP resource consent to reinforce the dam); The Waikato River settlement included one of our tribal members (Linda Te Aho) on the Guardians Establishment Committee, which was made up of Crown and iwi appointees.

The GEC developed the Vision and Strategy for the Waikato River, which will have effect as a National Policy Statement under the RMA (the settlement legislation has had its first reading in Parliament); The resource consent process and ongoing monitoring of weed removal from Karpiro (using diquat); Opposing the proposed removal of the sacred rocks within Karpiro. Participation in Future Proof and Waip 2050. 7.3 These actions have, at times, led to tensions between Ngti Korok Kahukura and other mana whakahaere groups, and with stakeholders. However, as has been noted above, a mutual commitment to a sustainable relationship has seen many positive relationships formed with the likes of Waikato Raupatu Lands Trust, Ngti Hau, Winstone Aggregates, Hinuera Quarry, Waip District Council, and Maungatautari Ecological Island Trust.

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Consultation/Engagement Processes

Ngti Korok Kahukura utilises a consultation process based on the Carter Holt Harvey model of consultation which was considered by the Royal Commission on Genetic Modification to be best practice. It involves: Our people receiving the information and having reasonable time to assess it properly prior to the application being formally filed with the relevant consent decisionmaker. The information being assessed by our Trust. Consultation taking place with our marae/tribe (individually and then collectively) that are directly affected by the application. Our Trust recording the minutes of the meeting and summarising the issues raised. Where necessary, an independent assessment by an organisation that understands the tngata whenua viewpoint and also the technical/scientific issues. Our presentation to the applicant of our report.

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We note that, where there is a mutual commitment to this process, our success rate with a mutually agreeable outcome is 100%.

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Microsoft Word - Ngäti Korokï Kahukura Trust and Wally Papa _ATT02_.doc