CULTURAL IMPACT ASSESSMENT

CASTLE HILL WIND FARM PROJECT

Prepared by: Rangitaane O Wairarapa Inc For: Genesis Energy Power Limited – Trading

as Genesis Energy 18 July 2011 MIHI

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Tu mai nga maunga korero

Rere ana nga awa teretere

Mapu nei te hau pupuhi

Kia rongo tonu a Tawhirimatea

E hia ake ana te atakura

He tio he huka he hauhu

Tihei mauriora

Na reira te mihi ake nei ki te kaaupapa kua tau mai kei runga i a tatou. E te iwi whanui hau mai te ora, hau mai te kaha, hau mai te wairua ko tatou tenei e takatu ai i te mata o te whenua, me te hapai tonu i nga moemoea o ratou ma, haumi e hui e taiki e.

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CONTENTS

1. Introduction ...................................................................................................................4 2. Consultation with Rangitaane .......................................................................................5 3. Rangitaane the Iwi .........................................................................................................6 4. Rangitaane o Wairarapa.................................................................................................7 5. Maori World View ........................................................................................................8 6. Maori Values and Beliefs ..............................................................................................9 7. Project Site and Description ........................................................................................10 8. Castlepoint Blocks Overview ......................................................................................14

a) Associated Hapu and Whanau ...................................................................15 b) Food Gathering ..........................................................................................17 c) Waahi Tapu ...............................................................................................18

9. Cultural Concerns ........................................................................................................20 a) Monitoring .................................................................................................20 b) Environment ..............................................................................................21 c) Landscape and Visual Impact ...................................................................22 d) Noise, Discharges to Air and Traffic ........................................................22 e) Vegetation .................................................................................................23 f) Archaeological ...........................................................................................23

10. Recommendations and Suggested Conditions ............................................................24 11. Conclusion ...................................................................................................................25 12. References ...................................................................................................................26 13. Appendix .....................................................................................................................27

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1. INTRODUCTION The preparation of this Cultural Impact Assessment (CIA) by Rangitaane o Wairarapa has been initiated by Genesis Energy Power Limited trading as Genesis Energy (here after referred to as Genesis Energy). The reason for this CIA is because of their proposal to develop a wind farm. This assessment is produced in the context of working together. The Wind Farm is to be located in the northern part of Wairarapa in the area today known as Castle Hill and includes the area once known as Te Tapere-nui-a-Whatonga.

Genesis Energy is a generator and retailer of electricity. It is one of New Zealand’s largest energy retailer providing electricity and gas to residential, commercial and industrial customers. Genesis Energy operates the thermal power station at Huntly, two hydro electric schemes at Tongariro and Waikaremoana and the Hau Nui Wind Farm located south of Martinborough.1 This CIA is to provide information to Genesis Energy that will assist them best in understanding the Rangitaane tribe and our association with the subject area. It will explore Rangitaane o Wairarapa traditional links to the proposed project area including sites of significance. Cultural and spiritual values and beliefs will be identified where they are relevant and significant to the proposed wind farm activities. The cultural impacts to Rangitaane o Wairarapa are linked to potential significant environmental impacts that may occur as a result of the wind farm project upon things that are important to Rangitaane people. The CIA will set out how these concerns are to be mitigated, remedied and/or avoided by Genesis Energy and Rangitaane o Wairarapa. The methods utilized in developing this CIA include reviewing historical and modern writings in regards to Rangitaane history, whakapapa, tikanga and kaupapa. This CIA has been guided by our kaumatua and the knowledge that they hold has been interwoven into the body of the report. Hui with whanau and hapu ensure that the information contained in this assessment accurately reflects the issues and concerns that Rangitaane as an iwi has in relation the proposed Castle Hill Wind Farm.

1�Genesis�Energy�Castle�Hill�Wind�Farm�Newsletter�–�July�2010�

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2. CONSULTATION AND TANGATA WHENUA

The wind farm resource consent application and assessment of environmental effects will be dealt with under the provisions of the Resource Management Act (1991) and District and Regional Plans under it. While there is no obligation on Genesis Energy to consult with parties on the project it is considered to be good resource management practice to consult with stakeholders and other affected parties and this is understood by Rangitaane to be the preferred Genesis Energy approach. Ascertaining RMA Part 2 matters such as those dealt with under sections 6(e), 7(a) and 8 of the Act would be impossible without such consultation. The purpose of consultation with tangata whenua is to obtain appropriate and accurate information on the potential effects and to make an informed decision. The reason for consultation with tangata whenua is their special cultural relationship with the natural resources of our environment. Consultation is not simply informing tangata whenua of impending actions, it is an active duty. It is considered to be a starting point for co-operation between Rangitaane o Wairarapa as the tangata whenua representative and Genesis Energy. Rangitaane o Wairarapa is satisfied that the objectives have been achieved and that a formal process for the continuation of consultation is required and the implementation of agreed activities put in place. Consultation to date has included several meetings and site visits with Genesis Energy as well as informal emails and phone discussions over the past year or so. Specific to the Castle Hill Wind Farm Project this has included: November 2009 Genesis Energy introductions and initial hui on CHWF project June 2010 PowerCo Transmission Services (“PTS”) briefing and site vist July 2010 Genesis Energy hui September 2010 Attendance at the Genesis Energy Open Day October 2010 Genesis Energy and PTS site visit December 2010 Genesis Energy and PTS hui January 2011 Genesis Energy hui April 2011 Genesis Energy hui May 2011 Genesis Energy hui’s June 2011 Genesis Energy hui The consultation meetings were arranged in order to achieve the following consultation objectives: to inform, to listen, to clarify issues and to identify future actions on a joint basis if necessary and as required.

Rangitaane takes pleasure in the ongoing close engagement that it has with Genesis Energy and we recognise that this relationship is ongoing, that it has been in existence before this project and will endure beyond. We commend Genesis Energy for this approach.

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3. RANGITAANE THE IWI Rangitaane traces its history back to the arrival of the Kurahaupo waka which was captained by Whatonga. Whatonga had a grandson called Rangitaane who is the eponymous ancestor of the tribe Rangitaane. There are four takiwa (branches) of the Rangitaane tribe. These takiwa are based in the Manawatu, Tararua, Wairau and Wairarapa areas. Although the four takiwa are representative of the same tribe they all remain autonomous in their own areas and are distinct in the development of their respective hapu and areas of mana whenua. There is an area of land that is shared by both Rangitaane o Wairarapa and Rangitaane o Tamaki nui a Rua (Tararua). It is expected that Rangitaane o Tamaki nui a Rua will provide Genesis Energy with a Cultural Assessment of their own therefore this assessment is written only from a Rangitaane o Wairarapa view point. It should also be noted that there are two Iwi in the Wairarapa, Rangitaane and Ngati Kahungunu. The tangata whenua in many cases have an affiliation to both Iwi, this is known as aho-rua. Rangitaane o Wairarapa fully recognises and acknowledges that dual heritage.

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4. RANGITAANE O WAIRARAPA

Rangitaane in the Wairarapa are represented by Rangitaane o Wairarapa Incorporated, the mandated Iwi Authority established in 1989 to represent and present the views of its people. Rangitaane has forged strong relationships and partnerships within its community, with District and Regional Councils and other Government agencies such as the Department of Conservation. Rangitaane o Wairarapa had its land claim heard by the Waitangi Tribunal at Te Ore Ore Marae in September 2004. The Tribunal report for the district was completed and presented to claimants in 2010 and is now available to the public. Rangitaane is currently completing the mandating process which will allow its representative body to commence negotiations with the Government for settlement. In accordance with pre-negotiation mandating requirements Rangitaane o Wairarapa represents Te Ore Ore Marae, Rangimarie Marae, Papawai Marae and Hurunuiorangi Marae. The latter three Marae have both Rangitaane and Ngati Kahungunu affiliations:

Hapu represented by Rangitaane o Wairarapa include:

Ngati Hamua Ngati Tamahau Ngati Te Raetea Hinetearorangi Ngati Matangiuru Ngati Te Hina Ngati Te Whatui Ngati Te Noti Ngati Tangatakau Ngati Taimahu Te Hika o Papauma Ngai Tukoko Ngati Te Atawha Ngati Hinetauira Ngati Tauiao Ngati Moeroa Ngati Moe Te Ao

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5. MAORI WORLD VIEW

To assist Genesis Energy in addressing the requirements of the Resource Management Act in relation to Rangitaane it is important to gain an understanding of the Rangitaane world view and concepts that have been delivered to us by our ancestors. The Maori world was created through the union of Ranginui (the Sky Father) and Papatuanuku (the Earth Mother). These “primal” parents lay clasped together and bore many sons. The first son Tanemahuta grew tired of living in the dark and being cramped between earth and sky so he pushed his parents apart and escaped into Te Ao Marama (the World of Light) with some of his brothers. Following the separation of their parents, the sons fought for dominance of particular realms for example Tanemahuta became the God of the Forests and all living things, Tangaroa – God of the sea and Tumatauenga became the God of War. Remaining with his parents to punish his brothers for separating them was Tawhirimatea – God of Winds. Tane then sought to create human life and succeeded by combining the elements of Papatuanuku and Ranginui. He fashioned a female figure from the earth and breathed mauri (life) into her nostrils. This relationship embodies both the spiritual and physical elements of the created world, the earth representing those things which are transitory and the sky the realm of the undying. Traditional Maori attitudes to the natural world are reflected through the relationships created by Papatuanuku and Ranginui. All living things are descendants of Papatuanuku and Ranginui and thus related. To Maori people belong to nature rather than being ascendant to it because of whakapapa. Rangitaane’s culture and traditions with natural and physical resources is based on this whakapapa and the link between all living things. Through these genealogical ties, all natural resources such as freshwater and soils, are considered taonga, they are highly prized, because they are derived from our ancestors the Gods. Taonga are to be protected and/or enhanced because they are left by these ancestors to provide and sustain life; this is the kaitiaki role carried out by Rangitaane o Wairarapa today. This process has created a holistic approach to all decision making and especially so when managing the environment. Rangitaane use this process to ensure they are upholding the mana of Rangitaane people and the mauri (life force) of the environment. Rangitaane o Wairarapa finds it difficult to separate cultural concerns from environmental concerns because of these whakapapa connections. For the purposes of this assessment and the reader, these have been discussed separately.

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6. MAORI VALUES AND BELIEFS The beliefs and values of Rangitaane are based on concepts derived from whakapapa and this long standing interconnected traditional relationship with the natural environment, specific concepts include: TikangaThe concept of tikanga Maori are the protocols that are based on historical beliefs, traditions and experiences. It is the right way of undertaking and understanding an action. When tikanga is observed Rangitaane are assured that the right practices have been undertaken and maintained to ensure that the physical and spiritual states are in balance and cared for.

Kaupapa Maori This concept refers to the traditional cultural approaches that are taken when assessing an issue or activity. It is an approach developed in relation to whakapapa and tikanga from the knowledge handed down through generations. This creates the philosophies and practices which Rangitaane use to interact with the environment.

KaitiakitangaThe concept of kaitiakitanga is the practice of active guardianship. It ensures the protection of that which resides within the environment. It includes the identification and maintenance of sites of cultural, spiritual and historical significance such as wahi tapu, wahi taonga and wahi tipuna. It also includes a responsibility for the management of all natural resources and the designing of environmental management systems and monitoring plans.

All of these concepts have been integral in guiding the formulation of this Cultural Impact Assessment.

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7. THE PROPOSAL SITE AND DESCRIPTION When considering any impact that the proposed Castle Hill Wind Farm project may have within the rohe of Rangitaane o Wairarapa, we describe below its location in relation to the tribal boundaries of Rangitaane Iwi. The boundaries of Rangitaane o Wairarapa are: Beginning at the mouth of the Heretaunga River crossing over to Totara Park and heads north in a straight line to the Tararua Ranges, along those ranges to the Mangahao River and then to Hamua, to Tane crossing the Tiraumea River to Rakaunui travelling onwards to the Owahanga River to the mouth of the Akitio, down the coastline to Mataikona and the Whakataki River mouth, to Rangiwhakaoma continuing to Whareama, Motukairangi, along Te Unuunu, Baring Head and back to the start of the Heretaunga River.2 Please view the map on the following page showing the boundaries of Rangitaane o Wairarapa.

2�Rohe�Description�lodged�with�the�Waitangi�Tribunal�Claim�Wai175�

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Map of Rangitaane O Wairarapa Tribal Boundary KEY: black line denotes Rangitaane boundary extent.

The proposed Castle Hill Wind Farm project site is located 20kms north east of Masterton and 20kms east of Eketahuna. The wind farm will be located in clusters over a corridor stretching from north of Masterton to the Puketoi Range. Genesis Energy has signed land use agreements with many of the owners of 30,000ha with around 4,000ha suitable for wind farm development. The site lies across two District Council boundaries and two Regional Council boundaries: the northern section within the Horizon Regional Council and Tararua District Council, the

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southern section the Greater Wellington Regional Council and the Masterton District Council.3 The map on the following page shows the location of Castle Hill Wind Farm.

It is clear when viewing the maps of the tribal boundary of Rangitaane o Wairarapa and the proposed project location that the proposal is within the traditional rohe of Rangitaane o Wairarapa. The land blocks which cover the majority of the proposed site is known as the Castlepoint Blocks. Following is an overview of the Castlepoint Blocks including an assessment of the connection that Rangitaane has with this area that has existed for many generations.

3�Genesis�Energy�Media�Statement�27�July�2010�

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8. CASTLEPOINT BLOCK OVERVIEW The first Pa on the Castlepoint block was Matirie, the first lookout point built by Whatonga the grandfather of Rangitaane the eponymous ancestor of Rangitaane. This pa was situated near the Castlepoint lighthouse. The purchase of the Castlepoint block by the Government occurred in June 1853 and comprised of approximately 275,000 acres. Using modern GIS mapping techniques, and based on the sketch map accompanying the deed, the actual size is closer to 484,775 acres4. This land acquisition had the historical significance of becoming the first major purchase of land within Wairarapa and was known as ‘the breakthrough purchase’. Three years later Wairarapa Maori had lost 1.5 million acres, almost 75% of the land they originally held. As well as it being major purchase for the government, it was catastrophic for the people of Rangitaane and the realisation and effects of it would be felt for generations to come. There were originally 9 reserves set aside from the Castlepoint Block purchase these were:

Ngatahuna Waitutu

Aohanga Porotawhao

Turangawaio Mataikona

Waimimiha Puketewai

Takapuai

The reserves were never surveyed properly and in many cases never set aside with most eventually being purchased back by the Crown and then leased for rural development.

Te Tapere-nui-a-Whatonga (Seventy Mile Bush) spread into the Castlepoint Blocks, Puketoi Block and others. Further land purchases that affected this bush area occurred in 1871 where forty-acre sections on the fringes of the bush were allocated to these settlers under deferred payment licences, on condition that a set amount of forest was felled and planted in pasture each year. The onslaught on the forest was rapid and comprehensive5. The project location is partly sited within an area that was once perhaps one of New Zealands densest and most remarkable lowland forests it stretched south from the Mangamauku River (an upper tributary of the Tukituki) to Kopuaranga, just north of Masterton and east to the Puketoi Range6. This forest was known as Te Tapere-nui-a-Whatonga (Forty and Seventy Mile Bush) and succumbed to the axe in a remarkably short passage of time7. This native forest was dense and richly diverse and incredibly important to Rangitaane people for spiritual and physical sustenance. Today there is a small remnant of this forest left known as Pukaha (Mount Bruce). 4�The�Wairarapa�Ki�Tararua�Report�2010�Volume�I�‘The�People�and�the�Land’�page�114�5�Ibid�page�859�6�The�Wairarapa�Ki�Tararua�Report�(2010:3)�Volume�1:��The�People�and�the�Land��7�Ibid�page�1iii�

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a) Associated Hapu and Whanau The main hapu for the area of the proposed Castle Hill Wind Farm are Ngati Hamua and Te Hika o Papauma.

Ngati Hamua is the paramount hapu of Rangitaane and its traditional rohe (area) includes the entire Wairarapa area. The Te Hika o Papauma hapu were situated at Rangiwhakaoma (Castlepoint) north to the Akitio River then inland to Centre Hill from there south along the range of hills (of which Centre Hill was part of) reaching Tinui then traced back to Rangiwhakaoma. These two hapu have enjoyed a very close relationship often sharing and trading coastal mahinga kai and materials for inland items such as forest birds. This relationship between Ngati Hamua and Te Hika o Papauma was strengthened by the gifting of land from Ngati Hamua to them. This relationship was apparent to Kemp in 1840 when he wrote of the Ngati Hamua chief Te Korou:

“A party of natives from Castlepoint......and the natives generally from the coast seem to look up to Te Korou.......and will be guided in great measure by him”8

Also during the purchase of the Castlepoint Block Te Potangaroa (Chief of Te Hika o Papauma) wrote to McLean, indicating that there were some issues yet to be sorted out concerning the boundaries of land owned by Retimana Te Korou, the resident chief at Ngaumutawa and Kaikokirikiri9 (situated near present day Masterton) The leading Te Hika o Papauma chief Te Potangaroa travelled to Masterton and established himself as a rangatira (chief) of Ngati Hamua. All these actions show and strengthen the established relationship and close ties between the two hapu. Influential chief and whanau of these two hapu included:

� Paora Potangaroa

� Taiawhio Te Tau

� Nireaha Tamaki

� Anaru Tuhokairangi

� Te Korou

8�Kemp�Anon�1948:10�9�The�Wairarapa�Ki�Tararua�Report�(2010)�Volume�I�‘The�People�and�the�Land’�page�110�

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In addition to the movements between the greater Masterton area and the coast, there were many movements to the northern inland areas and beyond. The two main attractions north was the connection to whanau and hapu and areas to gather food. There are many stories from our kaumatua regarding the connection with the Moroa area – known today as Alfredton. There was much coming and goings between Te Ore Ore through Whangaehu, the back of Mauriceville, Ihuraua and on to Alfredton. The following extracts are from the Alfredton School Centennial Book (1987), whose main contributor was Mrs June Edmonds, and tell a real story of occupation and use of the natural resources within the area:

“.....Further south was the flat land still known today as Pah Flat – the nameobviously derived from there being a pa site here – on the banks of the Ihuraua River. Confusingly, this part of the river between the joining of Te Hoe to Ihuraua and the Tiraumea has been named as all three on various old maps. However it is as theIhuraua that we know it today”

“The Pah Flat Pa appears to be one of more permanency ........ In the Moroa, there were three other pas, apart from the one at Pah Flat. The appropriately named TeHoe Pa was situated on the west bank of the Ihuraua river, where the Te Hoe river

meets the Ihuraua.”

The larger pa on the Te Hoe River was possibly situated north behind St Aidan’sChurch, near the river, as it is in this area that evidence of Mäori occupation has been found. It was in the form of cooking oven indentations with raised rims and groups of stones nearby. This pa was the Nga Kohai (Kowhai) Pa, said to be the biggest in the vicinity of the Moroa.

Located not far from the pa was the oblong shaped Mäori cemetery, bordered in the north by the Te Hoe River and in the south by the present cemetery – almost directlybehind, but slightly to the west, with a strip of land between the two.

Another pa – named Rongoakarito – was also on the banks of the Te Hoe River. The site was to the east end of Te Hoe straight, where it was sheltered by the bushclad hills on the opposite side of the stream.

Continuing up this valley to where the water-shed of the Tauweru River begins, is aninland route worn deep by hundreds of years of Mäori travellers tracking fromHawke’s Bay to Wairarapa. This came through Waitawhiti, Mona, Nga Puka, Karakanui and Patitapu. Some very old carvings have long been destroyed by axe and fire – but the deep worn track is still visible today.

The Moroa fitted into Te Tapere nui a Whätonga, known to the early settlers as theSeventy-Mile Bush – in the shape of a large pocket. The Moroa was on the verge of that portion of the Seventy-Mile Bush lying south of the Manawatü River known as Forty-Mile Bush. The bush was to the south, west and north. In the east there wasbush, but these hills, being much higher and exposed to all weathers did not have the vigorous vegetation of the Forty-Mile Bush and were covered in light growth.10

10�Alfredton�School�Centennial�Book�(1987:13�16)�J�Edmonds�

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b) Food gathering Traditions record that the main food gathering activities were seasonal and were reliant on the coastal environment, the inland forested areas and the freshwater systems. Their settlements were located strategically amongst these environs as discussed previously and the action of food gathering was a major part of their daily activities. The kainga in the Mataikona and Whakataki Reserves were positioned on or near the coast, where the most important coastal food gathering took place. These included shellfish, paua, pupu speckled whelk and crayfish.11 They also utilised the rivers of the area namely the Whakataki, Mataikona, Oawhanga and Akitio and other smaller tributaries within the wider catchments. Freshwater koura, kokopu and tuna were acquired along with the gathering of other cultural materials such as plants. Forest birds were caught as a supplement in inland forests between the Whakataki and Akitio rivers, tui, weka, kokako and kereru.12 Other food staples such as kumara and wairua-arangi (taro) were cultivated in close proximity to their various kainga. “Relics in the form of stone walls indicate that morepermanent residents have been here. They built stone walls around their gardens, where soil was modified by adding sand and gravel for good crops. The remains of these walls have been found in the Waipori stream area (Saunders Road), and it’s here that the walls had beenbuilt to protect their food sources – kumera (sweet potato) and yams – from the elements andbirds. In later years the wild pig was undoubtedly a problem as well”

“They would catch the pigs (pre –European) [sic – Cook first introduced pigs in 1769] and pigeons and cook them in pits, indentations of which can still be seen on the Forest Flat hill near the old yards. They burned Matai bark, which is very hot and slow burning. The bark was flaked, packed, lit and placed in the pit and kept alight. Stones were then placed on thehot embers on to which the pigs and pigeons – wrapped in leaves and placed on wet flax baskets – were lowered and covered with sods. The fat from the pigs was put in the flax baskets and used to seal the cooked pigeons for long keeping.” “Each autumn, when the mature eels began their migration to the ocean, the fishing parties moved along the banks of the smaller streams, intent on getting a supply of eels for their winter fare. These would be hung up on poles to be smoked and dried. At the end of the day, some of the catch would be cooked in a steaming oven and the party would gather around for a feast, before retiring to rough shelters or the wooden and reed huts of their pa.”

“The Pah Flat Pa appears to be one of more permanency, where its inhabitants came to seek the eels of the streams and the much sought after eels of the swamps. These were not able to be caught with a hook on a line, but had to be trapped. They were gregarious and fed upon plankton brought to them by the current and were extremely slender eels – brown in colour, about 5 centimetres in depth, 1.25 centimetres in width and 45 centimetres in length and could be described as ribbon eels.”

11�Keita�Cairns/Walton�ND:2�12�Keita�Cairns�1976:40�the�birds�were�very�limited�in�number�

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“The local Maori residents followed the Moroa track from the east over the hills, to where a beautiful sheltered valley called Pah Valley had some great swamp land for eels of this variety.” 13

Forested areas especially Te Tapere-nui-a-Whatonga which was known as a pataka (food store) was important for the abundance of berries, kiore and birdlife. The massive stands of totara, matai and kahikatea was home to many birds including the now extinct huia. Bagnall (1976:259) writes of the fertility of the soil within Te Tapere-nui-a-Whatonga, the magnificent stands of Matai, Rimu, Tawa and Maire. One Rata was 66 feet in circumference and the trunk of another used by the Maoris [sic] as a sleeping place when travelling would comfortably accommodate eight to ten persons. The bush contained innumerable wild pigs, cattle, even horses while the pigeons perched in the trees like bees. The association with the area and utilisation of resources within it by Rangitaane is clear. Whanau and hapu resided at the coastal areas of this region as well as areas inland such as Te-Tapere-nui-a-Whatonga and wider afield still. They interacted between each other moving within and traversing across the proposed site as they went about their daily activities. The utilisation of the area of Te-Tapere-nui-a-Whatonga as a pataka (food store) encouraged them to build kainga within. Rivers punctuated the tree canopy, as did clearings both natural (where there were swamps and lakes) and artificial (where Maori cleared trees to allow light to penetrate and cultivation to take place). Radiating out from the clearings, and linking forest and coastal resources, kai trails went to all the best places for kiore, manu, tuna, and other aquatic life that inhabited swamps, lake, and river margins14. Rongoa and Other Cultural Practices In addition to the food gathering in forested areas was the activity of gathering a wide variety of plant materials for rongoa or medicinal purposes and weaving. Not only was the forested areas a food store but they were also known as the medicine cabinet. Various parts of plants were utilized to heal many different ailments and were for example used as pulses or boiled to make a ‘tea’. Flax, raupo and other plant materials were used for their fibres and weaved into a variety of useful items such as clothing, ropes, mats and baskets.

c) Waahi Tapu There are various waahi tapu sites located on the Castlepoint Block and within the Puketoi block. The majority of the sites are situated to be close to the valued sources of food and are therefore either located along the coastline where pa and kainga were or beside rivers and

13�Ibid�14�The�Wairarapa�ki�Tararua�Report�Volume�III�‘Powerlessness�and�Displacement’�page�863�

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streams. Other areas known to be significant are various hills, peaks and mountainous ranges for reasons such as burials and look out points.

The area of Te-Tapere-nui-a-Whatonga is considered to be a site of significance to Rangitaane. As discussed previously in this CIA the area was a pataka and hence it was a vital part of Rangitaane existence.

It was also home to various Rangitaane people when the Wairarapa was considered unsafe from the threat of invading tribes. The forest provided Rangitaane people with a safe refuge when other Wairarapa inhabitants such as Ngati Kahungunu fled the area. Today there is but a small remnant of this bush area known as Pukaha (Mount Bruce). Sites such as evidence of pa sites, middens, rim pits and ovens, and urupa are all associated with the whanau and hapu living and utilizing the area for their daily activities and existence. Many waahi tapu sites have been found by local farmers who then notified Rangitaane. Others have been taken from the writings of Keith Cairns. These sites have now been listed with NZAA and Rangitaane o Wairarapa is satisfied that these sites will not be affected by the project. Located in the appendix of this CIA is a map showing most of the known sites of significance to Rangitaane. However as you read through this report it becomes apparent that events and activities of Rangitaane people are significant throughout the wind farms location. Rangitaane has an ongoing project using GIS programmes of identifying and recording sites of significance to ensure their protection. Because of the traditional utilisation of the subject area there is still the potential for the accidental discovery of waahi tapu sites and the uncovering of ko iwi (skeletal material) as the project progresses. Therefore as a precautionary approach because of the unknown we recommend a condition regarding the discovery of cultural material to be included in the resource consent decision.

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9. PROJECT CULTURAL CONCERNS Through the process of consultation, engagement and developing the CIA Rangitaane has become aware of some limiting factors or ‘unknowns’ which have led to difficulty in assessing all potential impacts upon our cultural values and beliefs. This difficulty has arisen due to the fact that several aspects of the proposal have yet to be finalised. This is certainly the case for the roading layout, including cut and fill areas, other relevant infrastructure such as substations and the specific positioning and number of the turbines is also yet to be finalised. Because of this Rangitaane o Wairarapa recommend that all final site layout and design plans relating to these aspects be forwarded to us for a final overview assessment in the form of the final resource consent application and assessment of environmental effects. The Castle Hill Wind Farm is a large project that incorporates a broad mix of hilltops, gullies, farmland, forests and roads. At this stage Genesis Energy has identified the potential to develop up to 286 turbines with a maximum tip height of 155m15. It is difficult to visualize how this will impact upon areas of importance to Rangitaane due to the sheer scale of the project. The limiting factor of the ability to visually see what the proposal will look like upon completion of works was relayed to Genesis Energy. Rangitaane was then presented with the visual simulations that were produced by Mr Frank Boffa on behalf of Genesis Energy. The ability to see, albeit through simulations, has aided Rangitaane in coming to its assessment on how these wind turbines will impact upon Rangitaane as a people. The following aspects in relation to the Castle Hill Wind Farm have been identified because it is our kaitiaki responsibility to protect and enhance our traditional linkages and occupation and utilisation of resources within our tribal rohe.

a) Monitoring

Rangitaane o Wairarapa places high importance on the development and use of environmental monitoring and management plans. We believe that these are crucial to understand and predict potential effects and provide appropriate mechanisms to avoid remedy or mitigate. The concept of adaptive management; that is the ability to change aspects of the monitoring and management plans should be a part of the development as a whole. Rangitaane expect that the monitoring and management plans will be identified in the resource consent application and assessment of environmental effects which may also include any suggested conditions for the consent. Rangitaane o Wairarapa would like to provide appropriate input and review into the environmental monitoring and management plans and that provision be made for the monitoring reports including their analysis and assessment to be provided to Rangitaane at

15�Project�Description�Summary�(section�2)�March�2011�and�Project�Information�Sheet�Project�Description�April�2011�

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agreed timeframes. We have included this aspect in the recommendations section of this report.

b) Environment Rangitaane o Wairarapa has concerns for the health and protection of the mauri of the environments resources both within and beyond the wind farm project footprint. This is especially so in terms of freshwater protection. Waterways include all streams, rivers, springs and wetlands that fall within the project footprint. Any impact on these systems has the potential to impact upon highly prized freshwater species such as tuna, freshwater koura and kokopu not only within the subject site but also beyond as species migrate and waterways flow on to other areas potentially causing downstream effects. An example of impact that Rangitaane are only too well aware of is the river valley of Mataikona. The wider catchment area of this river was subject to the mass deforestation in the late 1800’s and early 1900 which lead to erosion, increased run off and flow peaks in the streams and rivers including bank destabilization. Together with land drainage, the straightening of river sections and gravel mining on the Mataikona River has resulted in increased erosive power, sediment transport and decreased bank stability. In simple terms a loss of mauri. These waterways are considered to be the veins of Papatuanuku, a life source. Therefore in line with the concept of kaitiakitanga, Rangitaane o Wairarapa has an obligation to ensure that the waterways continue to support water based flora and fauna and that water quality is not compromised by the proposal. “Te nga h� ote wai” (the breath of life of our water) The korero of our old people is that we should protect “te nga h� ote wai”. Every waterway, river, and lake has the breath of life, even Tangaroa. If we do not protect “te nga h� ote wai”, then a part of creation will die. If “te nga h� ote wai” is affected in some way our water will go stagnant then the breath of life has gone “ka mate”. Rangitaane o Wairarapa request that Genesis Energy develop a comprehensive programme to ensure that prior to, during and post construction of the wind farm, including all roading, pylons and operational infrastructure, an effective sedimentation and storm water capture programme is initiated to ensure that water quality is not affected. These measures are to be set out in appropriate consent conditions and agreed to with Rangitaane o Wairarapa. The korero remains “manakitia te nga h� me te mauri ote wai”.

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c) Landscape and Visual Impact Rangitaane o Wairarapa are more than aware of the visual impact that wind farms can have. Rangitaane has had the opportunity to view the visual simulations that have been produced by Mr Frank Boffa for the project and the area and we certainly see value in this opportunity. By viewing the visual simulations it has allowed us to be more aware and be in a better position to gauge how the site may look post construction from several areas and viewpoints both close to the site and further away. This is important for Rangitaane to be able to assess fully potential impacts on a range of values. For example Rangitumau has immense traditional and historical importance to Rangitaane and is constantly within our vision physically and spiritually. Kaumatua and Kuia would look at the maunga to see what the weather forecast was; if it was surrounded at the top with mist they would say that Rangitumau had its potae on (hat on) which would mean that rain was eminent. Rangitaane had a concern that it could be ‘dwarfed’ or overshadowed by the introduction of the turbines and the supporting infrastructure in both a visual and spiritual sense. In order for Rangitaane to gauge the potential effect on Rangitumau, Frank Boffa produced some simulated photos from the top of Rangitumau and the view looking towards where the Castle Hill wind farm would be located. While Rangitaane have been able to view these simulations we have still found the exercise difficult in assessing cultural impacts. If resource consents are granted the area will change visual impacts will become more apparent. The area chosen for this wind farm is situated a fair distance from urban localities nevertheless it still has the ability to have an impact on residential properties close to turbine locations and also at a greater distance from the site. While the visual and landscape issues are apparent at varying degrees for different people and at different places. With adaptive management Rangitaane would hope that there is the potential for some turbines to be placed more sensitively with the aim of these impacts being mitigated or minimised for both close and further afield view points.

d) Noise, Discharges to Air and Traffic There is potential for impacts relating to the production of noise. This is so not only during the construction phase of the wind farm development but also ongoing noise from the turbines themselves. The ongoing noise is likely to impact directly on people residing within the wind farm itself also within its immediate footprint. Potential discharges to air such as dust from construction is also likely to impact upon people within the immediate vicinity of the wind farm. The increase in traffic during the construction and the type of traffic required during this phase will also have the potential to impact upon local residents as well as the wider roading network.

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These aspects need to be properly managed, taken into account and provided for through appropriate consent conditions.

e) Vegetation Rangitaane o Wairarapa expects that the design of the turbine layout and supporting infrastructure that is required for the wind farm such as roading will take into account existing areas of native vegetation and avoid any removal or other disturbance to it. It is acknowledged that Genesis Energy has undertaken constraints mapping exercises to avoid areas of native vegetation, plus other areas, in determining the wind farm turbine corridor. Rangitaane supports specific conditions regarding native vegetation protection and a detailed mitigation plan.

f) Archaeological

Earthworks are necessary component to develop the site into a wind farm and they have the potential to possibly find, modify, or in particular disturb archaeological sites. During the process of developing the proposed Castle Hill Wind Farm a precautionary approach to those earthworks is required in terms of accidental discovery. Rangitaane o Wairarapa recommends that there will be a consent condition relating to accidental discovery along with arrangements for monitoring. If such evidence/finds should be unearthed, work should cease in the immediate vicinity of the find and Rangitaane o Wairarapa, the NZAA and the Historic Places Trust should be contacted. In the event that ko iwi (human remains) is uncovered work in the immediate vicinity work should cease and contact made with Rangitaane o Wairarapa, the NZ Police and Historic Places Trust.

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10. RECOMMENDATIONS AND SUGGESTED CONDITIONS

a) Rangitaane o Wairarapa recommends that an ongoing formal relationship with Genesis Energy be formalised in the form of a memorandum of understanding (MOU) or memorandum of partnership. This memorandum will target the development of a long standing relationship and consultation processes.

b) Rangitaane o Wairarapa would like to view the final resource consent application,

assessment of environmental effects and supporting informational to ensure that our identified issues are assessed and any potential effects mitigated. Specific issues include:

Native flora protection Freshwater ecosystem protection Visual and landscape impact Environmental monitoring

Protocols for accidental discovery of cultural materials Further to the above by viewing the final application it allows us to gain a full and final account of the proposal. For example viewing final turbine and roading construction layout and design plans.

c) Rangitaane would like specific conditions on the consent relating to: Effective sedimentation and storm water capture programme Water quality and sedimentation monitoring Avoiding the removal of native flora and fauna Accidental discovery of cultural materials Monitoring and management plans to be forwarded to Rangitaane o Wairarapa Monitoring results and assessment/analysis to be forwarded to Rangitaane o Wairarapa at agreed timeframes

d) Rangitaane o Wairarapa would like to suggest the following name for the Wind Farm

“Te Pukaha o Tawhirimatea” – this means “The Strong Wind of Tawhirimatea”.

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11. CONCLUSION

While there is no obligation on Genesis Energy to consult with parties on the project it is considered good resource management practice to consult with stakeholders and other affected parties and this is understood to be the preferred Genesis Energy approach. The reason for consultation with tangata whenua is their special cultural relationship with the natural resources of our environment. The intention of this assessment is to provide Genesis Energy with the information that will assist them best in understanding the historical and traditional associations that Rangitaane o Wairarapa have with the location chosen for the Castle Hill Wind Farm. The potential impacts that the proposed Castle Hill Wind Farm may have on these values of tangata whenua are identified and where appropriate mechanisms to avoid, remedy and/or mitigate are discussed. The association with the area and utilisation of resources within it by Rangitaane people is clear. Whanau and hapu resided at the coastal areas as well as the inland forests and wider afield still. They interacted between each other and moved within and traversing across the proposed site as the people went about their daily activities such as food gathering. The Maori environmental system is based on traditional cultural knowledge and information. It is a crucial component in the management and protection of our environment and it provides the links between natural resources and people. This area, as mentioned elsewhere in this report, is significant to Rangitaane and remains so. Although our great forest of Whatonga no longer exists and most of the land is now in private ownership, this is still our rohe and as such our spiritual, cultural and kaitiakitanga connections will remain forever with this whenua.

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REFERENCES Alfredton School Centennial Book (1987) Bagnall 1976 page 259 Genesis Energy – various newsletters and media statements Keita Cairns/Walton ND:2 Keita Cairns 1976:40 Kemp Anon:10 McEwen JM (1986) Rangitane A Tribal History Reed Publishing The Wairarapa ki Tararua Report (2010) Volume I The People and the Land Volume II The Struggle for Control Volume III Powerless and Displacement

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APPENDIX

� Sites of Significance Map (kindly supplied by GWRC)

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