Issues and concerns regarding freshwater management are identified in a specific freshwater section as well as sections for wastewater, stormwater and water supply. The role of Te Pirirakau is at a generic level. This plan sets out briefly the relationships between the hapū and fresh water with more emphasis on all natural and physical resources, in this context referred to as taonga. Iwi management plan summary Ngaiterangi Iwi Resource Management Plan (1995) Pirirakau Hapū Environmental Management Plan (2004) Statutory, projects, education, relationships, governance monitoring and informationĢ. Kaitiakitanga partnership, Te Waipuna Ariki, Appendix 5 Tuwharetoa Environmental iwi Management Plan (2003) Statutory, operations, projects, education, relationships, governance and monitoring Statutory, operations, relationships and informationĭraft Maniapoto Iwi Environmental Management Plan (2007) Wairoa River and Coastal Environment: Issues and Options Paper (1995) Kawerau a Maki Trust Resource Management Statement (1995)Ĭonsultation, relationships and education Statutory, operations, projects, education, relationships and monitoring Statutory, education, consultation, relationships and governance Ngāi Tai ki Umupuia Strategic Plan 2002–2005 Statutory, operations, projects, education, consultation, relationships, governance and monitoring Ngāti Paoa Perspective on Resource Management (1993) Statutory, operations, projects, education, consultation, relationships and governance Yes (including internal structures and relationships externally) Ngāti Rehia Environmental Management Plan (2007) Statutory, projects, education and monitoring Yes (generically for all natural resources) Pirirakau Hapū Environmental Management Plan (2004) Projects, education, levies and governance Ngaiterangi Iwi Resource Management Plan (1995) Identifies methods of implementation to assist Māori in management of fresh water Identifies role of Māori in freshwater management In time, Tawakeheimoa married Te Aongahoro, and they had Rangiwewehi, from whom the tribe of Ngāti Rangiwewehi descend.Identifies relationship between Māori and fresh water Whakaue-kai-papa married Rangiuru, a woman of rank from Tapuika and their eldest son was Tawakeheimoa. Ngāti Rangiwewehi whakapapa traditions record that Tuhourangi – one of the children of Rangitihi – had a son named Uenukukopako, who in turn had a son called Whakaue- kai-papa. Ngāti Rangiwewehi is an Iwi as derived from the confederated tribes of Te Arawa, and closely identify with those iwi/hapu that descend from the eight children of Rangitihi known as Nga-Pu-Manawa-e-Waru, the eight beating hearts of Rangitihi. Ngāti Rangiwewehi trace their origins to Ohomairangi, a tupuna of Hawaiiki from whom all of the Te Arawa confederation descend. Whenever this waiata is recited, it not only magnifies the voices and memories of our tūpuna, it also impels the descendants of those who originally fashioned the waiata, to take action. This, like other Ngāti Rangiwewehi oral traditions, conveys the knowledge and wisdom of our tupuna across and throughout successive generations. These are the opening words of the Ngāti Rangiwewehi anthem, ‘E Kimi noa ana’.
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