Mauri Compass Assessment of the Mimitangiatua & Haehanga Awa
Marlene Benson
Ann Maree McKay
Simone Shivnan
Wolfgang Kanz
Ian Ruru
This is V1_3 because it includes updates inserted during August and September of 2023
Cover Image:The full name of the Mimi River is Mimitangiatua. The river was also known as Te Wai o Mihirau. Mihirau was an ancestress of the Te Kekerewai hapū and was a prominent woman of her time. The name Te Wai o Mihirau is referred to in the Ngāti Mutunga pepeha:'Mai Te Wai o Mihirau (Mimi River) ki Te Wai o Kuranui (Urenui), koia tera ko te whakararunganui taniwha'.
Suggested citation:
Benson, M., McKay, A-M., Kanz, W., Shivnan, S., Ruru, I. (2022). Te Rūnanga o Ngāti Mutunga Mauri Compass Assessment of the Mimitangiatua and Haehanga River. Prepared by Te Rūnanga o Ngāti Mutunga. Urenui, Aotearoa New Zealand.
Key Findings: Haehanga Awa Assessment
Key findings from this updated Mauri Compass assessment are located in Table 3. In these findings we have compared the mauri of the Haehanga with the mauri of the Mimitangiatua. These two waterbodies are integrally linked. While the mauri of both the Mimitanguatia and Haehanga awa has steeply declined since European settlement, the Haehanga awa has fared the worst.
-100%
Chemhazards
Complete chemical pollution
-100%
Taonga Species Health
Total decline in species health
-100%
Mahinga Kai
Complete loss of traditional practices
-94%
Taonga Species Abundance
Near extinction of native species
With specific reference to the Haehanga awa and in comparison to pre-European times, all 12 Mauri Compass indicators have been profoundly impacted to the following extent:
- Chemhazards (-100%)
- Taonga species health (-100%)
- Mahinga Kai (-100%)
- Taonga species abundance (-94%)
- Taonga species richness (-80%)
- Biohazards (-80%)
- Tikanga (-80%)
- Wairua (-80%)
- Habitat (-68%)
- Ngāti Mutunga Connection (-60%)
- Biodiversity (-45%)
- Catchment health (-37%)
The mana of the Haehanga has been severely trampled on, with that catchment subject to extensive physical alteration and discharge of pollution into surface and ground waters. This is an affront to Ngāti Mutunga.
It is apparent that the chemical pollutants (Chemhazards) emanating from the RNZ site set off a chain reaction impacting on Ngāti Mutunga taonga species, their health and abundance. This in turn prohibits our ability to nurture and practice mahinga kai thereby impacting on our spiritual and cultural obligations as kaitiaki of our tupuna awa.
The Haehanga currently pollutes well beyond its own catchment, in terms of Ngāti Mutunga cultural concerns. Contaminants from the Remediation NZ site are high risk and culturally offensive, with mana whenua unwilling to practice mahinga kai in both the Haehanga and Mimitangiatua because of both conventional and cultural health concerns.
This scale of transformation and impact on the mauri of the Haehanga awa is particularly abhorrent to Ngāti Mutunga. Ngāti Mutunga attribute the demise to the operation of the RNZ site.
WHIRIA TE TANGATA, WHIRIA TE KAUPAPA, WHIRIA NGĀ TAONGA TUKU IHO
Introduction
Ko wai koe? Ko wai ahau? He puna koro puna ka heke mai, ka tuku ki a tukia e te poa ka kore e mimi tika koro puna ka koro puna ka koro puna
Ngāti Mutunga descends from a number of ancestors who lived in the area occupied today by ngā uri o ngā tūpuna o Ngāti Mutunga. These ancestors include Tokauri, Tokatea, Mihirau, Heruika, Pūrakino, Rakaupounamu, Uenuku (son of Ruawahia), Hineweo, Hinenō, Te Hihiotū, Kahukura, and Mutunga.
Waka Arrivals
Ngāti Mutunga also descends from ancestors who arrived on the Tokomaru, Tahatuna and Ōkoki waka such as Taitaawaro, Manaia and Ngānganarūrū.
Traditional Rohe
The traditional rohe of Ngāti Mutunga is indelibly etched into both physical and historical landscapes, spanning approximately 63,200 hectares.
Waterway Boundaries
Within these boundaries lie the Mimitangiatua, Urenui and Onaero catchments, with their mainstem and supporting river valleys providing important linkages.
Over generations, the descendants of these tūpuna intermarried and became generally known as Ngāti Mutunga.
The Papatiki stream signals the interface with Ngāti Tama in the North. From here, the stream flows past Titoki pa and then outlines the extremities of tūpuna mana as far north as the Mangahia Stream from which an easterly direction is struck to Huanui, then northeast to Waitara-iti. The rohe then finds a natural eastern definition in the Waitara River as the river flows southward to the Pouiatoa precinct.
From here, the border extends further south and then northwest along the Taramoukou stream to a point where the Waitara river connects with the Makara Stream. The confines of manawhenua are then traced in a northerly direction, skirting slightly west of the Poukekewa, Poutotara, and Pukemai streams. The Mangahewa Stream then provides an outline for the duration of the course to the coast.
Tupuna Awa - Whakapapa
Our three Tupuna awa, Onaero, Urenui and Mimitangiatua are prominent features of our whenua, culture, and everyday lives. Another name for Mimitangiatua is Te Wai o Mihirau. As mentioned previously, Mihirau is one of our very early and respected ancestors from whom many of our people descend.
Mai Te Wai o Mihirau (Mimi River) ki Te Wai o Kuranui (Urenui), koia tera ko te whakararunganui taniwha
The mainstems and supporting river valleys and catchments of our Tupuna awa also provide important linkages and resources in all directions across the rohe. The area of the Ngāti Mutunga rohe described above is approximately 63,200 hectares (156,000 acres).
1
Pre-European Era
Ngāti Mutunga iwi was an autonomous, independent and self-governing confederation of hapū including Te Kekerewai, Ngāti Hinetuhi, Ngāti Aurutu, and others.
2
Traditional Governance
These hapū exercised tino rangatiratanga over the traditional rohe, with distinct communities managing their territories.
3
Modern Unity
In more recent times, Ngāti Mutunga has interacted as a single tribal grouping known today as Ngāti Mutunga.
Mission of Te Rūnanga o Ngāti Mutunga
Understanding Values
Promoting an understanding of Ngāti Mutunga values & responsibilities in our rohe
Environmental Protection
Protecting the environment for future generations
Kaitiaki Role
Demonstrating Ngāti Mutungatanga through our role as kaitiaki
Figure 1: Mātauranga Māori, intergenerational transfer of knowledge.
Our Iwi Environmental Management Plan
Our IEMP is a mandated set of policies that codifies Ngāti Mutunga values to support and educate iwi members working on environmental issues. The IEMP has a legal effect under the RMA and should influence external agencies to work more closely and effectively with Ngāti Mutunga in environmental management within our rohe.
01
Capacity Development
Continue to develop our capacity to engage in environmental issues
02
Rangatahi Education
Encourage our rangatahi to take an interest in and pursue studies in relevant environmental fields
03
Environmental Monitoring
Look for opportunities to involve our people in environmental monitoring
04
Collaborative Partnerships
Work with other iwi groups on issues of mutual interest
Figure 2: Our Iwi Environmental Management Plan. Ngāti Mutunga values become embedded in the planning documents and management practices of relevant agencies
Cultural Values
Water is descended from Papatūānuku and Ranginui; it is the lifeblood of the people because it sustains the growth of plants, animals, and people. Our children play and bathe in the rivers in our rohe, and many sites of significance are located along waterways. Water has spiritual qualities of mauri and wairua. These qualities are related to the physical wellbeing of the water and are damaged by overexploitation, pollution, or misuse of water.
Water is often seen as a commodity, but we see water as a taonga to be valued and respected. It is part of our whakapapa and our health – if the water is sick then so are we.
Our tūpuna had considerable knowledge of the ways in which to use the resources associated with water, and tikanga for the proper and sustainable use of these resources. We did not pollute our waters. It is our responsibility, as kaitiaki, to ensure that the values and tikanga, as well as the water itself, is restored, endures, and is passed on to future generations.
1
Historical Settlements
Awa (rivers) in the rohe were and still are central to the social, spiritual, and physical lifestyle of the Ngāti Mutunga people. Many pā are located along the rivers, testament to the occupation of the area by our tūpuna.
2
Mahinga Kai Practices
Ngāti Mutunga utilised the entire length of each awa for food gathering. The river mouths provided pipi, pūpū, pātiki, kahawai, and other fish. Tuna and piharau were found in the upper reaches.
3
Traditional Knowledge
Our tūpuna had considerable knowledge of whakapapa, traditional trails and tauranga waka, places for gathering kai and other taonga, and tikanga for proper resource utilisation.
The Onaero, Urenui, and Mimitangiatua have been occupied by the tūpuna of Ngāti Mutunga since before the arrival of the Tokomaru and Tahatuna waka. The Haehanga is a sub-catchment of the Mimitangiatua, located 14.5km from this river mouth, approximately 4km from the coastal plain.
Not widespread throughout the North Island, piharau are an important and personalised way for Ngāti Mutunga to practice manaakitanga.
Physical and spiritual contamination of water has many causes, including bad land use (particularly dairy farming), poor land management, stock in waterways, erosion, human wastewater, road runoff, agricultural runoff, historical pollution (e.g., old dump sites), and other contaminants flowing into waterways.
Rivers and Streams
Our people have seen great changes in our rivers over the years. Our tūpuna were sustained by the rivers; they provided many resources, especially food. They were also key transport routes.
The changes to these rivers have degraded their mauri and wairua, and we now find that they cannot sustain us. In addition, many of the traditional practices associated with our rivers are no longer able to be practiced. Many of our kai species have disappeared, and the physical appearance of the rivers has changed beyond recognition.
Restore Health
Restore the physical and spiritual health of the rivers
Re-establish Relationships
Re-establish the relationship between the people and the rivers
Community Education
Educate others in the community about the importance of the rivers in our rohe
This 'Mauri Compass Project', is another example of how we are working towards these objectives.
Tiki Ngārangi demonstrating that the rangatahi of today will be the rangatira of tomorrow.
The Mimitangiatua awa
Figure 4: The Mimitangiatua River.
The full name of the Mimi River is Mimitangiatua. The river is also known as Te Wai o Mihirau. Mihirau was an ancestress of the Te Kekerewai hapū and was a prominent woman of her time. The name Te Wai o Mihirau is referred to in a Ngāti Mutunga pepeha:
Mai Te Wai o Mihirau (Mimi River) ki Te Wai o Kuranui (Urenui), koia tera ko te whakararunganui taniwha
Pā and Kāinga
There are many pā and kāinga located along the banks of the Mimi River. These include Mimi-Papahutiwai, Omihi, Arapawanui, Pukekohe, Toki-kinikini, and Tupari.
Taupā (Cultivations)
There were also a number of taupā (cultivations) along the banks of the river, supporting the communities that lived there.
Famous Warriors
Arapawanui was the pā of Mutunga's famous grandsons Tukutahi and Rehetaia. They were both celebrated warriors, especially Rehetaia.
The Mimitangiatua River and associated hūhi (swampy valleys), ngahere (large swamps), and repo (muddy swamps) were used by Ngāti Mutunga to preserve taonga. The practice of keeping wooden taonga in swamps was a general practice of the Ngāti Mutunga people for safekeeping in times of war.
To the people of Ngāti Mutunga, all the rivers and their respective valleys are of the utmost importance because of their physical, spiritual, and social significance in the past, present, and future.
Ngāti Mutunga sees the welfare of the people and the welfare of the water as interlinked.
"Without healthy water you won't have a healthy rohe. And without a healthy rohe you can't have healthy people" – Jamie Tuuta, Chairman, Te Rūnanga o Ngāti Mutunga.
The Haehanga awa
The Haehanga is a part of the Mimitangiatua. It is one of the large sub catchments after leaving the coastal plain on the way up the Mimitangiatua. This awa would have offered valuable resources and respite to mana whenua travelling up and down the Mimitangiatua, and whānau harvesting mahinga kai.
This would have been particularly so where the Haehanga joins the Mimitangiatua, and likely quite a way upstream in the Haehanga. The confluence of the Haehanga and Mimitanguatua was a pā tuna (Sam MacDonald, pers. comm).
Strategic Location
The Haehanga valley was particularly close to Pukekahu Pā and would have been a key mahinga kai area for those whānau.
Transport Route
The Haehanga was also on the way downstream when travelling to the Mimitangiatua estuary, a key mahinga kai area for us.
Waka Travel
Waka would have travelled up and down the Mimitangiatua, within the estuary and coastal plain, and beyond, along its gently meandering lowland path.
Figure 3: Recorded tracks in the vicinity of the Haehanga.
The Haehanga historically had extensive wetlands and a network of healthy smaller waterways and floodplains that would have offered a wide range of resources for mana whenua. Wetlands and floodplains offer a wide variety of resources for tangata whenua, from fruiting riparian tree species to materials associated with flax and raupo, to kōura that inhabit and thrive in smaller upland streams and an abundance of birdlife.
In my opinion, having viewed historic aerial imagery the Haehanga Stream would once have provided habitat (in the form of connected wetlands, floodplain, and forested headwaters) for giant kōkopu, banded kōkopu, īnanga, smelt (in the lower reaches), redfin, common and Cran's bullies and abundant tuna (of both species), with kōura and kākahi also likely abundant.Evidence in chief to Environment Court of Kathryn McArthur, dated 14 April 2022.
While there are no records of pā and kāinga along the banks of the Haehanga, its strategic location and abundance of resources would have made this catchment valuable to mana whenua.
Historical Tracks and Travel Routes
Figure 4: Pukekahu Pā location and tracks.
Mahi Tamariki and Te Aroha – Urenui Pa c1920Kia ū koe ki tō marae, mā tō marae ka kiia koe he tangata
Hold fast to your marae, for it is your marae that makes you a whole person.
Figure 5: Historic tracks and travel routes along the Uruti and Mimitangiatua awa.
Haehanga Catchment Transformation Over Time
This collage shows the degradation of values over time in the Haehanga catchment.
Figure 6: Haehanga aerial photo collage (1943, 1982, present day).
1
1943 - Natural State
The catchment was still largely natural, with meandering waterways including associated wetlands and floodplains. Some areas of ngahere had already been changed into pasture for livestock.
2
1982 - Moderate Change
While the extent of pasture had increased, the majority of waterways remained within their natural alignments, with associated natural wetlands and floodplains.
3
Present Day - Severe Impact
Large scale changes have taken place since Remediation NZ and its predecessor started operating in this river valley. The taiao has been severely impacted.
The extent of pasture has increased, valley-bottom wetlands have almost entirely been lost, waterways are mostly disconnected from floodplains, and watercourses have in many places been straightened and realigned with a consequent loss of stream length (extent) and habitats (both quality and quantity of habitat). The hydrology of the valley has been altered significantly.
Remediation New Zealand
Here is a map of the Remediation NZ site at Uruti.
Figure 7: Remediation NZ Uruti Site Map.
The Remediation New Zealand facility represents a significant industrial operation within the Haehanga catchment. The site processes various waste materials including:
Organic Waste Processing
Composting operations handling various organic materials and byproducts
Industrial Waste
Processing of drilling wastes, sawdust, and other industrial materials
Contaminated Materials
Handling of materials that pose environmental and cultural risks to the waterway
The operation of this facility has had profound impacts on the mauri of the Haehanga awa, as documented through our Mauri Compass assessment. The facility's activities have created both point source and diffuse pollution that affects water quality, aquatic life, and the cultural values that Ngāti Mutunga hold for this waterway.
Mauri Compass Whakataukī
The founding principles of the Mauri Compass are based on this whakataukī:
Protect and strengthen the realms of the land
Protect and strengthen the realms of the sea
And only then will they protect and strengthen the people
Protect and strengthen the realms of the sea
And only then will they protect and strengthen the people
The Mauri Compass was designed to assess the mauri of any waterway and was refined over a significant period of time with the input of Tairāwhiti mātauranga Māori and science experts including:
Gisborne District Council
Water Quality Enhancement
Turanganui a Kiwa Water Quality Enhancement Group (KIWA)
Technical Advisory
Wastewater Technical Advisory Group
Te Runanga o Tūranganui a Kiwa
Iwi leadership and guidance
Council Staff
Staff at the Gisborne District Council
Dedication
Potatutatu Bill Ruru (1941-2016)
The Mauri Compass dashboard is designed around the 12 indicators [attributes] that inform the mauri of a particular waterbody. It is also designed to visualise the complex interrelationships in a straightforward manner.
The Twelve Mauri Compass Indicators
Each of the twelve indicators are outlined next.
In our 2020 Mauri Compass Report for the Urenui and Mimitangatua rivers, we were also trained up as accredited Mauri Compass assessors so that we can continue to monitor our mauri restoration projects.
Figure 8: Mauri Compass 'ringa raupā' from the 2020 assessment.
Mauri Compass Training and Community Engagement
Figure 9: Marlene Benson & Barry Matuku demonstrating eDNA-testing at Uruti School.
Taranaki Regional Council staff enthusiastically attended the Mauri Compass training that we hosted in 2021. It was an excellent opportunity to bring together western science and Ngāti Mutunga mātauranga.
Figure 10: Taranaki Regional Council Mauri Compass training.
Knowledge Sharing
The training provided an opportunity to share mātauranga Māori with council staff and demonstrate the practical application of the Mauri Compass tool.
Building Partnerships
These sessions helped build understanding and working relationships between Ngāti Mutunga and regional authorities.
Integrating Knowledge Systems
The collaboration demonstrated how traditional knowledge and western science can work together effectively in environmental monitoring.
This collaborative approach has been essential in building credibility for the Mauri Compass methodology and ensuring that our cultural values are recognised in formal environmental assessment processes.
Mātauranga Māori and Survey Methodology
Mātauranga Māori
Through wānanga, we began by answering a set of questions and calculating scores based on our knowledge of our tupuna awa. We calculated scores for the historic or pre-European state and for the current state for the Mimitangiatua and Haehanga. Each set of questions feed into the twelve indicators that form the Mauri Compass.
Mahinga kai survey methodology
Wolfgang Kanz and Ian Ruru joined us for an initial site visit with RNZ representatives on December 9th, 2021. The method, data, equipment, and skills required were discussed in depth and a survey plan was confirmed. We also identified four Mauri Compass testing sites for the Haehanga catchment.
01
Bottom End Assessment
The bottom end of the Haehanga Catchment, close to the Mimitangiatua
02
Upper Catchment
Near the top of the catchment, as permitted by water depth at that time of year
03
Adjacent to RNZ
Adjacent to the Remediation NZ operation, in close proximity to ponds
04
Downstream of Operations
At the downstream end of the bulk of the Remediation NZ operation
The four Haehanga sites were selected to enable a holistic assessment of the catchment.
Haehanga Catchment Testing Sites
Figure 12: Haehanga catchment testing site images.
The raw scores from our wānanga were entered into a Microsoft Excel spreadsheet with algorithms and used to generate bar charts and dashboards. The bar charts and dashboards provided excellent visual reminders of the mahi that we have to do to restore the mauri of our tupuna awa. We also cross-referenced and ground-truthed our scores with local reference material.
Figure 9: Uruti School
A drone video was produced in 2020 to highlight our rohe and mahi, our 'ringa raupā' in action and on location. We had a very enjoyable time.
Mauri Compass Mahinga Kai
Mahinga kai is about mahi ngā kai – the way we gather resources, where we get them from, how we process them, and what we produce. These places, processes, and skills are an essential element of Ngāti Mutungatanga. Our tūpuna were able to feed, clothe, and house themselves using the resources provided by Papatūānuku.
European settlement completely disrupted traditional mahinga kai cycles by destroying habitat (for example, by clearing forests and draining wetlands) and introducing species which eat or outcompete native species (for example, possums, cats, trout). The confiscation of land also separated Ngāti Mutunga from our traditional resources, leaving us unable to live from the land as our tūpuna did.
Historical Abundance
Waterways were once an important source of mahinga kai, providing diverse food sources for our people
Current Decline
As the years passed we have seen a marked decrease in the availability of mahinga kai
Species Loss
Some of our customary food sources are not available at all, while other species, once plentiful, have become scarce
Cultural Impact
Our ability to undertake cultural customs and practices has been eroded through limited or no access to our tūpuna awa
Furthermore, water quality has made it unsafe for contact, both in terms of Western science health risks and cultural objections to the contaminants in the water.
Ngāti Mutunga understands the importance of protecting and preserving these species and our awa, our customs and practices, and we should be able to practice mahinga kai sustainably and safely within our rohe according to our tikanga.
Objectives (IEMP)
Retain Traditions
To retain our traditions around mahinga kai, and pass those traditions on to future generations
Improve Health
To improve the health of our waterways to a state where they can support mahinga kai
Survey Method and Cultural Parameters
Rawiri McClutchie, Riaki Ruru, Ann Maree McKay, Te Araroa McKay demonstrating textbook net-setting techniques (2020).
All nets were unbaited, set perpendicular to the stream, and retrieved the next morning. The image also lists the cultural and environmental parameters that are recorded.
Site Information
- Site location and date
- Time and participants (ringa raupā)
- Moon Phase / Maramataka
Environmental Conditions
- Weather and past rainfall
- Wind conditions
- Water temperature (°C)
Water Quality Parameters
- pH and clarity (cm)
- Conductivity (SPC uS/cm)
- Dissolved Oxygen (DO%/L mg/L)
Species Assessment
- Tuna - totals and other species
- Tuna description (species and length)
- Comments and observations
To that end we:
- encourage collaborative research and monitoring projects between Ngāti Mutunga and scientists that address customary use issues using both Mātauranga Māori and mainstream science
- support the development and use of cultural indicators to assess water quality
- encourage the restoration of water bodies to the highest quality possible in terms of traditional uses
- visited twelve mahinga kai sites, four on the Urenui awa, four on the Mimitangiatua awa (2020), and four on the Haehanga stream in 2022
- shared the historical significance of each site
- recorded information on the water quality of our rivers
- learnt about our freshwater taonga species
- ensured the spiritual safety of our 'ringa raupā' through karakia
- ensured the physical safety of our 'ringa raupā' through our health and safety procedures and protocols
Comparative Analysis of Mimitangiatua and Haehanga
The Mauri Compass was used to compare the following states:
Mimitangiatua River
Pre-European versus current state assessment
Haehanga Stream
Pre-European versus current state assessment
The outcomes of the Mauri Compass work were derived from Ngāti Mutunga mātauranga Māori articulated through hui and wānanga and anchored with reference material such as the Ngāti Mutunga Iwi Environmental Management Plan.
It also enabled our iwi members to upskill themselves in the long-term monitoring of our tupuna awa.
Figure 14: Map of Mimitangiatua (2020) and Haehanga (2022) sites.
This map shows the locations of our assessment sites across both waterways, enabling direct comparison of conditions and trends. The strategic placement of monitoring sites allows us to understand the full impact of various activities on the mauri of these important awa.
Comprehensive Assessment
The comparative approach allows us to understand the relative impacts on different parts of our rohe and identify priority areas for restoration.
Long-term Monitoring
These baseline assessments provide the foundation for ongoing monitoring of restoration efforts and environmental changes.
Mātauranga Integration
The process successfully integrated traditional knowledge with scientific methodology to create a holistic assessment framework.
Mauri Compass Results & Discussion
This section presents the Mauri Compass Results, and an in-depth Discussion as to how the indicator scores were derived. It is arranged as follows:
01
Indicator Comparison Table
Comparison of Mimitangiatua and Haehanga indicators with detailed comments
02
Bar Chart Analysis
Visual comparison of indicators between the two waterways
03
Dashboard Comparisons
Mauri Compass Dashboard comparisons showing complex interrelationships
04
In-depth Discussion
Detailed analysis of each of the 12 indicators with comparative insights
Explanation: N/A indicates insufficient indicator [attribute] data during the 2020 survey
The comprehensive results reveal the severe impact on the mauri of both waterways, with the Haehanga showing particularly concerning declines across all indicators.
Mauri Compass Bar Chart Comparisons
Figure 15: Bar Chart comparing Mimitangiatua and Haehanga indicators.
Key Observations from Bar Chart Analysis
Haehanga Scored Significantly Lower
The Haehanga scored significantly lower than the Mimitangiatua across most indicators, demonstrating the severe impact of the RNZ operations.
Cultural Persistence Despite Challenges
While Ngāti Mutunga are holding on to their mātauranga and strive to undertake their customs and practices across their rohe, this is not possible across large parts of their rohe.
Haehanga Cultural Unavailability
The Haehanga has been both inaccessible and is culturally unavailable as a resource because of the tapu imparted on the awa by Remediation NZ.
Critical Differences
10x
Biohazards Increase
Order of magnitude increase in faecal indicators between upper Haehanga and below RNZ site
0%
Chemical Safety
Chemical hazards score showing complete contamination from RNZ operations
1hr
Pollution Travel Time
Flow time from Haehanga to Mimitangiatua Estuary - insufficient for pathogen die-off
Biohazards are significantly worse in the Haehanga. Faecal microbes and pathogens are introduced to the Haehanga Stream from the waste brought onto the Remediation NZ site, including animal, bird and fish offal, skins, manures, and paunch waste.
Chemical Hazards are significant in the Haehanga Stream because of diffuse and point discharges of waste from Remediation NZ. Concentrations of contaminants in the Mimitangiatua downstream of the Haehanga confluence are elevated for some contaminants.
Mauri Compass Dashboard Comparisons
Dashboard Analysis: Visualizing Complex Relationships
The dashboards play a key role and are designed to visualise the complex inter-relationships between indicators in a straightforward manner.
Chemhazards Impact
Chemical pollution from RNZ operations creates the foundation for all other impacts
Biohazards Effect
Biological contamination compounds the chemical impacts, making water unsafe
Taonga Health Decline
Poor water quality directly impacts the health and survival of taonga species
Abundance Reduction
Unhealthy conditions lead to dramatic reductions in taonga species numbers
Mahinga Kai Loss
Without healthy, abundant species, traditional food gathering becomes impossible
Kaitiaki Impact
Inability to practice mahinga kai affects Ngāti Mutunga's role as kaitiaki
Key Dashboard Insights
Chain Reaction Effect
For the Haehanga awa, the detrimental impact of Chemhazards and Biohazards on Taonga Health and Taonga Abundance creates a cascading effect
Cultural Disconnection
The lack of Taonga Abundance directly affects the abundance of Mahinga Kai species, breaking cultural connections
Kaitiaki Responsibilities
The inability to practice Mahinga Kai traditions directly affects the ability of Ngāti Mutunga to exercise their role as kaitiaki
The visual representation clearly shows how environmental degradation in the Haehanga has created a web of interconnected impacts that extend far beyond simple water quality measures to affect the very essence of Ngāti Mutunga cultural identity and responsibilities.