The Recloaking of Banks Peninsula/Te Pātaka o Rākaihautū
ฝัง
- เผยแพร่เมื่อ 2 ก.ค. 2024
- It is an old landscape, a place of shadows and folded headlands on the southern coast of Te Pātaka o Rākaihautū (Banks Peninsula).
Here, some time in the mid-1850s, Ngāti Irakehu kaumātua Heremaia Mautai, of the people of Wairewa (Little River), cut the belt of one of the first sawmills that would soon spread across the forested land.
The loggers fled, “but they came back,” says descendant Robin Wybrow (Waitaha/Kāti Māmoe/Kāti Kuri/Ngāi Tahu), “and in a few short years they stripped the catchment.”
The deforestation of the peninsula, he says, “destroyed the soul of the people.”
Now, through a ten-year partnership between Wairewa Rūnanga and Orion New Zealand and an unexpected gift of land from reclusive farmer Jim Wright, Mautai’s goal to protect the forest will be revived with the replanting of some 240-300 hectares in native trees.
When Europeans first settled on Banks Peninsula in the 1830s, it was home to a dense tract of primeval podocarp forest including tōtara, mataī and kahikatea.
For Māori, says Wybrow, “the forests were our people’s playground, their pantry, their cathedral.”
That cathedral was about to be decimated.
Milling began in the 1840s by European mariners settling in the numerous bays, but the arrival of Canterbury Association settlers from the 1850s saw timber mills springing up across the region.
By 1880, there were 26 sawmills on the peninsula. Within two decades, this number had almost doubled. By the end of the century, 99% of the once-forested peninsula had been felled, supplying the burgeoning settler population in Christchurch and further afield.
The deforestation and the burning of what remained gave Little River the name of the “Valley of Fires”.
With the forest largely gone, the land was given over to cocksfoot, dairy, beef and sheep farming.
About a dozen indigenous bird species were driven to extinction, others retreated to remote wooded gullies. Runoff from the cleared hillsides turned Te Roto o Wairewa/Lake Forsyth, once an abundant source of tuna (eels) and flatfish, into a reservoir of phosphate-rich sludge.
By this time, the people of Wairewa, once kaitiaki of thousands of hectares of land from Kaitōrete Spit to Akaroa Harbour and all the southern bays between, were living on uneconomic reserves isolated from their mahinga kai. Despite ongoing dispute over three purported land purchases, land had been sold or leased to settlers. Following the arrival of Walter Mantell, Commissioner for Extinguishing Native Titles, in the 1840s, the rūnanga, says Wybrow, “was left with 400 acres at the end of the day, which was not enough to sustain our people.”
Local Ngāi Tahu were forced into the settler economy. Some incurred debt; others left. “It broke the whole social fabric. Time doesn't heal intergenerational trauma. It just compounds.”
Wybrow was in his 30s when he learned he had Māori ancestry and was part of the Wairewa Rūnanga of Ngāi Tahu.
“It gave me a sense of belonging at that stage that I’d never had before, but what I belonged to, I didn't understand.”
For nearly 15 years he served as chair of Wairewa Rūnanga, the administrative council of the hapū of Ngāti Irakehu and Ngāti Makō. It was during this time that he sought the approval of Jim Wright, a reclusive Pākehā farmer, to protect a pā site on his property in Tumbledown Bay/Te Kāio.
Wright gave his approval, often watching the restoration work from horseback at the top of the hill.
After Wright died, Wybrow received a call from his lawyer - “Lo and behold, he left his whole farm to us.”
Wright left over 440 hectares of land, from Magnet Bay/Makara to Tumbledown Bay/Te Kāio. “It was land coming back to us,” says Wybrow, “and Jim Wright did know that.”
The land is now held in a trust, “and we are in the process of recloaking”, says Wybrow.
Already 45,000 trees have been planted, with the same number expected to be planted this coming season. The project will provide income from carbon credits but for Wybrow, the focus is on that connection to whenua and identity that drove Mautai so many generations ago.
“He worked so hard to protect the land and the people, and we’re still trying to do that in lots of respects.”
By Sally Blundell
Attributions:
Wairewa Marae
Photo Credits:
Macmillan Brown Library, University of Canterbury
Old Native Bush - Little River Collection: 1825 - 1898
Creator: Mountfort, Benjamin Woolfield
Alexander Turnbull Library, Wellington, New Zealand
Young Walter Mantell portrait: 1856
Baugniet, Charles, 1814-1886 Ref: C-035-004
Photos found in ‘Picturing the Peninsula’ by Gordon Ogilvie
York Steam Sawmill - Pigeon Bay: 1878 Murray Thacker
Bulls drag log - Hickory Bay: 1890s John Moore
Totara log - 1900s John Moore
All courtesy of the Macmillan Brown Library, University of Canterbury
Little River 1860s. Mountfort Collection
Wairewa 1870: Mountfort Collection
Mt Sinclair tramper poses: 1920s WA taylor
Maori Whare with Forsyth Mill behind: Mountfort Collection - บันเทิง
This can only be good for everybody.
Superb ❤
Ngā mihi nui. 🙏
Live on the Peninsula in purau. For the last 10 years. Amazing video super awesome for everone with the planting of the trees.. and the land returning. Often pop over on the motorbike to port Levy and connect with the Māori Spirits who are still connected to the land. They still call me chieftain. Ib this life . Thanks for sharing frank
Amazing
Ngā mihi Jim!
Ngā mihi Robin!
Ngā mihi nui!
Rawe
Awesome
My bro had a farm up magnet bay, a few issues and think his mum sold it to an added to this wonderful story
I hope future generations appreciate seeing tui, korimako and kererū ...
Would love to help with the replanting - are there volunteer planting days?
Awesome korero the understanding that you now know is a korero that many Maori have carried with us through intergenerational trauma. Finding out your whakapapa gave you an intrinsic sense of belonging to the whenua and indeed changed your life and outlook to involve yourself in your marae. Identity is important for all Maori to feel connected to their own iwi, hapu and whanau and why we link ourselves to maunga, moana, waka and marae.
Is there a way to help with the planting ? Māuri ora! Nga mini Uncle Robyn!👏🏽👏🏽👏🏽
Argh. Walter Mantell was "Commissioner for Extinguishing Native Titles".
Te Rauparaha had already destroyed most of Ngai Tahu before 1840 - first Kaikoura, then Kaipoi and lastly Onawe. Few survived that. Funny he never ever mentions that fact.
You do realize there were hundreds of Ngāi Tahu people living in Otago, Southland, The West Coast, and other pā's around the bank's peninsula area such as rāpaki near lyttelton that were safe. As well as that, many of the people in Kaiapoi pā had moved to other places prior to Te Rauparaha's attack because they knew one was imminent.
Baby boomers aren’t strong enough to face their demons. What I’ve seen only gen z and gen alpha are breaking the cycle and hauhake te matemate
Hone Heke buckled and re erected the flag pole. Get it straight. Even been to Kororāreka? And fyi they intimately knew every aspect of the natural/supernatural world and everything has whakapapa whether animate or inanimate. ‘Ko te kai a te rangatira he kōrero he kōrero he kōrero’ haere ki te kura bao. Dont even speak to Hone Heke bcuz your people wouldn’t bow down and thats the reason we were all (almost) conquered. There is no such thing as inanimate in te ao Māori, neither is there in “‘western’ science” so they say