Typical Iwi Objections to Development Proposals

Iwi throughout the country receive approaches from local and regional authorities to say that a company or a public authority (like a local Council) is proposing to create something that requires the approval of the local authority (ie: they need a resource or some other kind of consent). 

When this happens, the local authority is often required to consult with local iwi/affected Maori, particularly if the proposal is relevant to the Resource Management Act 1991.

Example proposals include:
  • A company or a council wishes to build a marina
  • A company wishes to exploit a natural resource
  • The Government wishes to build a new road
  • A company wishes to expand its aquaculture business
Unfortunately, when proposals of this kind arise, too often iwi are consulted late in the process (often ‘after the horse has bolted’) which means that their influence can only be minimal. When iwI are consulted in this way, this reflects either that in the minds of the Council and/or proposers, the iwi a ‘minor player’ and are of little importance, or the Council and/or iwi fear the iwi response to the proposal and wish to diminish the impact that iwi might have on it.

Now, I am not saying that this is case on every occasion. However, it is the case on many occasions.

When this happens, this produces resentment towards the Council - in the minds of iwi leaders - which leads to iwi having to lodge an objection to the proposal. When this happens, the objection may not actually be about the proposal, but rather about the way Councils continue to disregard or trivialise the local iwi interest. The purpose in lodging a proposal from the outset is tactical. It’s purpose is to raise the profile and increase visibility of iwi issues within a proposal.

It is so tiresome and corrosive on goodwill that iwi are still informed way too late in a process and it is imagined that iwi interests and issues are limited and minor and that iwi are a minor party in the affairs of a district or a region. On many occasions, I am sure, Council officers simply forget about a potential iwi interest or fail altogether to consider the question at all until it is pointed out to them.

The typical grounds upon which iwi object to development proposals include the following:

  • Lack of or limited involvement in decision making, lack of recognition of being a Treaty partner (overlooked, ignored, trivialised), poor consultation processes

  • ‘Cultural Grounds’ - meaning that the proposal either damages an iwi cultural tradition (or continues to damage) or inhibit the iwi from actively engaging with its cultural tradition and advancing it

  • ‘Economic Grounds’ - the proposal inhibits and prevents the iwi from seizing upon an economic opportunity that it has determined for itself, particularly where that economic opportunity makes use of or arises from things that uniquely belong to that iwi

  • ‘Environmental grounds’ - the proposal will either perpetuate ongoing environmental degradation and/or create new degradation and damage, when, particularly, viewed through the lens of the iwi views of environmental health and well-being (eg mauri, Kaitiakitanga)

  • ‘Social grounds’ - the iwi will be robbed of an opportunity to foster the unity, cohesion, identity and whanaungatanga of the iwi - particularly through being inhibited from interacting with their traditions and heritage - through the proposed activity

Comments

Post a Comment

Popular posts from this blog

'Te Tiriti o Waitangi' hui held at Tūrangawaewae Marae, Ngāruawāhia 20 January 2024

Image
National Identity Workshop in Kimiora, Tūrangawaewae Marae, Ngāruawāhia 20 January 2024 I was fortunate to attend the ‘Te Tiriti o Waitangi’ hui called by Kingi Tūheitia at Tūrangawaewae Marae, Ngāruawāhia, this past Saturday, 20 January 2024. It was an historic event and showed, among other things, how the Kīngitanga continues to be an extraordinary institution. Although it has had its ups and downs in recent times, there is no other institution in the Māori world that can call for and host such a hui. The Rātana Church is an extraordinary institution too and hosts major hui, and recently Te Matatini has become a significant event. However, it is only the Kīngitanga that regularly hosts such large hui bringing the various iwi of the country together. And it is not just its physical capacities, capabilities and infrastructure that enables it to host hui of this kind. It is also because of the depth and complexity of the relationships it holds with every iwi of the country - even those ...
Read more

Comparing the articles of Te Tiriti-o-Waitangi with the ACT Party’s proposed principles, Feb 2024

The ACT Party has proposed a ‘Treaty Principles Bill’ which they assert ‘would restore the mana of our founding document by ensuring it delivers what it originally promised in 1840: nga tikanga katoa rite tahi – the same rights and duties for all New Zealanders.’  They further explain: The Treaty Principles Bill will not change the Treaty itself. That was set in 1840 and will remain forever. What we are seeking to do is continue the process of defining the Treaty principles, for the first time incorporating the voices of all people through a democratic Parliamentary process, instead of through the Tribunal or the courts. See here for the source of these quotes and for further information from the ACT Party:  https://www.treaty.nz/ The ACT Party have placed three proposed principles on their website and it is helpful to compare these proposed principles with the actual texts of both Te Tiriti-o-Waitangi and the Treaty of Waitangi. Please note that the principles that appear on ...
Read more

Hineruhi: The Mythical Paragon of Feminine Dance

Hineruhi is dawnlight - a beautiful, soft, feminine light that shines forth at the beginning of day. She is the dawn maid, the dawnlight that sparkles and dances upon the morning dew. She sparkles, glimmers, radiates. She cleanses and makes things pure. She is playful and light. The Hine energy takes us across thresholds - receiving and transforming. As Hinetītama, she facilities the birth from Te Pō to Te Ao. As, Hinenui-i-te-pō, she facilitates the transition from Te Ao to Te Pō. The Hine energy is concerned with passing through doorways and entering new realms and her song comes in the form of the karanga. Hineruhi receives, transforms and offers. She receives Tāne's gift, nurturing it, transforming it, ready to make offerings to the world. Her lover is Tānerore. She inspires him as he inspires her. We delight to be in Hineruhi's presence. She cleanses us and she awakens our spirits. The Māori word for beauty and one we can associate with Hineruhi is 'pūrotu'.
Read more