Volume One 3. Marlborough’s tangata whenua iwi Kaitiakitanga All persons exercising powers and functions under the RMA in relation to managing the use, development and protection of natural and physical resources, shall have particular regard to kaitiakitanga (Section 7). The definition of kaitiakitanga given in the RMA is only a starting point for Marlborough’s tangata whenua iwi, as kaitiakitanga is a much wider cultural concept than pure guardianship. Marlborough’s tangata whenua iwi have their own traditional means of managing and maintaining resources and the environment. Kaitiakitanga is the expression of Māori authority, mana, ethics and guardianship. Kaitiakitanga includes the right to access resources but also includes the responsibility to ensure that the resource is available and in a fit state to be passed onto future generations. This system of rights and responsibilities is inherited from previous generations and has evolved over time. Kaitiakitanga is fundamental to the relationship of tangata whenua and the environment. The resources in any given area are representative of the people who reside there and are a statement of identity. Traditionally, the abundance or lack of resources directly determines the welfare of every tribal group and so affects their mana. A kaitiaki is usually a person with traditional knowledge handed down from generation to generation for the purpose of sustaining the mauri in relation to resources within their rohe. Kaitiaki are empowered with the responsibility of ensuring that the spiritual and cultural aspects of natural and physical resources are maintained for future generations. Contemporary roles and responsibilities of kaitiaki are wide and varied. Today, kaitiaki are often involved in advocating for and promoting the protection of cultural values in resource management processes. Kaitiakitanga may be practiced through, but not limited to: • the maintenance of waahi tapu, waahi tipuna and other sites of importance; • the management of fishing grounds (mahinga maataitai); • observing the maramataka (lunar calendar); • observing the tikanga of sowing and harvest; • designing settlements in keeping with the environment; and • securing resources for present and future uses. Kaitiakitanga is linked inextricably to tino rangatiratanga, as it may only be practiced by those iwi, hap ū or whānau who possess tino rangatiratanga (customary authority) in their tribal area. Occasionally individuals, whanau or hapu are charged with the tasks of kaitiakitanga. Kaitiaki often receive their mana or authority with respect to a particular locality, place or resource because they possess an intricate knowledge of the local environment. For example, a family or individual might be the kaitiaki for a pā or local fishing ground. Taonga The term taonga is used in Section 6(e) of the RMA and Article 2 of the Te Tiriti o Waitangi. Taonga identifies things of value to tangata whenua and also symbolises a Māori approach to environmental management. Taonga can refer to anything that contributes to the maintenance of a tribe's intellectual, physical, family and spiritual wellbeing. Although some taonga, such as land and water in any form (including rivers, lakes, groundwater, pools, waterfalls and springs), relate directly to domains, other taonga are of a different nature. They include sites and resources such as waahi tapu, tauranga waka and mahinga maataitai, other sites for gathering food and other cultural resources, hills, mountains and caves. Taonga can refer to the intangible as well as the tangible. Other practices and beliefs that give expression to the tino rangatiratanga and mana whenua of the iwi are also regarded as taonga. The taonga of each iwi are extensive and diverse and are important parts of the cultural and tribal identity of iwi. Information about the taonga of Marlborough’s tangata whenua iwi can be found in 3 – 5