NEW ZEALAND GAZETTE, No. 99 — 27 SEPTEMBER 2017

time of the year the rangatira of Ngāi Takoto would call to the iwi of Te Hiku o Te Ika, and even as far south as Ngā Puhi and Ngāti Whatua, to harvest the pioke at Rangaunu. This was a very controlled and ritualised harvest. Mr Awarau agreed that Ngāi Takoto’s invitation to others to share in the pioke resource was an expression of rangatiratanga.

[76] It occurred to me during the hearing that this example of one iwi acting as stewards of a fishery for other iwi to share in was highly relevant to the discussion concerning Waka Te Haua. I invited Mr Awarau to comment further:

Court: But, what I want to get to is that I am being told (and there is detailed evidence) that it was the Te Kao community that looked after that fishery at Wakatehaua. Do you accept that?

M Awarau: Well, let me say this (and I mentioned it before) our tupuna fished off there all the time.

Court: Yes, I am not debating the question of whether your tupuna fished there. I am talking about the day-to-day, week to week mahi of looking after the place in terms of that level of responsibility.

M Awarau: I think we all looked after that place because we must have if our people have been fishing off there on a day to day basis.

Court: Well, isn’t that similar to the situation you talked about in terms of Rangaunu, where your tupuna were the kaitiaki of that area but others could come in from time to time to take from the resource.

M Awarau: Absolutely, I mean, yes I think so. But, you don’t understand that we didn’t need to go to a Court to do that we would hui about it. So, what I was saying is that we are at a stage now – and the real facts are is that we are already sitting and discussing these areas.

[77] Whiti Awarau began his evidence in a conciliatory manner by deleting certain paragraphs from his written statement that he obviously thought were not constructive to Ngāi Takoto and Te Aupōuri’s relationship. He discussed concepts of mana, iwi management principles, the need for unity, Ngāi Takoto’s specific concerns with the MOU negotiated with the fishing industry, concerns about the potential ramifications of the taiapure for other issues being discussed by the iwi, and generally expressing a desire for a unified approach to fisheries and other issues.

[78] I discussed with Whiti Awarau the example of harvesting pioke at Rangaunu Harbour and asked whether Te Aupōuri’s practices as the haukāinga in managing Waka Te Haua could be seen in a similar light, and why a taiapure at Waka Te Haua could therefore not be accommodated. He explained that Te Oneroa a Tohe is of special significance to all the iwi of Te Hiku o Te Ika. We discussed the role of particular iwi in looking after particular fisheries. I quote the exchange because of its importance:

Court: Yes, I understand that and I actually don’t understand Te Aupōuri to be saying it doesn’t belong to all of us but what they are saying is, “But, we have a particular duty and role to look after this bit of the fishery. Te Rarawa has a responsibility elsewhere...

W Awarau: Kia ora.

Court: ...Ngāti Kuri elsewhere; Ngāi Takoto elsewhere...

W Awarau: Ae.

Court: ...Ngāti Kahu elsewhere.”

W Awarau: Yes.

Court: And that is what I am hearing and I just wonder what your response to that is?

W Awarau: Well, you see, as it stands we have never ever had a problem with Maunganui trustees. They have been – and the people of Te Hau [Te Kao] they have inherited that position and they are the haukāinga. They don’t belong to a part of corporate that is suggested by the newly formed Te Rūnanga Nui O Te Aupōuri. Now, that is where we have our difference of opinions. It is not different to a marae committee.

Now, I mean, Uncle Niki and them they were always part of the Maunganui Bluff. We used to bring fish to my Nans, we used to eat when he used to come down. That there is the function, basic function. It does not have any political attachments or appendages to it as it has been suggested through Te Rūnanga Nui O Te Aupōuri. That is what I am talking about being the tikanga. It is no different to Whare Maru where they allow the people to come into the harbour for the purposes of collecting kina. We allow that.

Court: Okay. You see, I think, you are addressing the issues and I think the marae analogy is an important one because with the marae you can’t cut across people’s whakapapa in terms of their connection.

W Awarau: Kia ora, ae.

Court: But, the reality of the workings of a marae is you have trustees, you have committees, you have people on the paepae and the kitchen and elsewhere.

W Awarau: Kia ora.