THE PURPOSE OF THIS REPORT: Principles for effectively co-governing natural resources in New Zealand.

1.2 Many New Zealanders are taking action to conserve the environment. Throughout New Zealand, iwi, hapū, and community groups are working to monitor, protect, and enhance the health of their environment.

1.3 Some natural resources are “co-governed” – the work to restore or conserve them is led as a result of negotiated decision-making arrangements between iwi and/or other groups, central government, and/or local government. Many of these arrangements have come about after long negotiations, including Treaty of Waitangi settlements. The arrangements have many legal forms and include statutory bodies, trusts, and other relationships.

1.4We looked at a selection of these arrangements to identify what works well and what does not. We wanted to identify factors that need to be considered when setting up and maintaining effective co-governance arrangements.

What we looked at

1.5 We looked at eight examples of co-governance and how co-governance is being used for environmental projects (see Figure 1). The examples are:- Waikato River Authority;- Tūpuna Maunga o Tāmaki Makaurau Authority (Auckland); – Te Waihora Co-Governance Agreement (Lake Ellesmere, Canterbury); – Rotorua Te Arawa Lakes Strategy Group; – Ngā Poutiriao o Mauao (Tauranga); – Maungatautari Ecological Island Trust (Waikato);- Ngāti Whātua Ōrākei Reserves Board; and Parakai Recreation Reserve Board.

Locations of the co-governance examples we looked at

1.6 All the examples involved iwi and local authorities. Some also included community groups. Some arose out of Treaty of Waitangi claims settlements. Others were voluntary, including one that was later formalised through a Treaty settlement.

1.7 We reviewed participants’ experiences and perceptions and used that information to identify what helps to set up and operate co-governance arrangements successfully.

1.8 Although our main interest was in co-governance, we looked at examples that were sometimes a mixture of co-governance and co-management. We identified principles that apply generally to both co-governance and co-management.

1.9 In resource management work, the terms “co-governance” and “co-management” are both used to describe negotiated arrangements between iwi, central government, local government, and/or local groups to achieve effective management of an environmental or conservation resource.

1.10 These terms are sometimes used interchangeably because their definitions are not well understood. Governance focuses on strategic matters, while management is concerned with day-to-day operational responsibilities. When used correctly, the terms can describe the extent of decision-making powers (see Figure 2).
Comparing co-management and co-governance

CO- MANAGEMENT: The collaborative process of decision-making and problem solving within the administration of conservation policy

CO-GOVERNANCE: Arrangements in which ultimate decision-making authority resides with a collaborative body exercising devolved power – where power and responsibility are shared between government and local stakeholders

1.11 Where natural resources are managed as part of or after a Treaty settlement, co-governance often means that there are equal numbers of iwi representatives and council members involved. Usually (an exception is the Waikato River Authority), councils retain final decision-making powers over the management of natural resources. This is in keeping with councils’ responsibilities under the Resource Management Act 1991 and the Local Government Act 2002.

1.12 In the examples we looked at, some were about governance and others more about management. In some, people’s roles included elements of both governance and management.

1.13 The Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010 set up the Waikato River Authority as a co-governance entity. The Waikato River Authority sets the direction for managing the Waikato River in its “Vision and Strategy” document. This document is considered to be part of the Waikato Regional Policy Statement. It is binding on all national, regional, and district policy and decisions for the management of the river.

1.14 The Tūpuna Maunga o Tāmaki Makaurau Authority is also a co-governance entity. Auckland Council is responsible for managing the Maunga, under the direction of the Tūpuna Maunga o Tāmaki Makaurau Authority.

1.15 The Rotorua Te Arawa Lakes Strategy Group is charged with providing leadership in putting into effect its vision and strategy for the Rotorua lakes and their catchments. As the governance group, it provides the direction, vision, and strategic oversight for the lakes programme. The strategy group needs to approve any decisions about funding under the Rotorua Te Arawa Lakes Programme.

1.16 Local authorities usually control the creation, membership, and disestablishment of joint committees. However, when they are part of Treaty redress, the creation and membership of these committees are agreed between councils and iwi and provided for in Treaty legislation. This is the case for the Rotorua Te Arawa Lakes Strategy Group. The Te Arawa Lakes Settlement Act 2006 provides for the establishment of a permanent joint committee that can be disestablished only with the agreement of all parties. This means that the Te Arawa Lakes Trust is an equal member with the regional and district councils.

1.17 As we have mentioned, some of the examples we looked at contained elements of co-governance and co-management. The parties to the Te Waihora Co-Governance Agreement told us that their arrangement was “one step away from true co-governance”. However, the partners were clear that they wanted an arrangement that allowed for some form of co-governance:

Ngāi Tahu own the lake bed via the treaty settlement, which must mean something. It’s at the least a very powerful symbol, but not just symbolic. [You] can’t dismiss their view, even though they have no [Resource Management Act] powers.

1.18 Importantly, in this instance, the parties are clear about their limits but also clear about where they want to get to: “[It’s] not quite co-governance … The arrangement starts at co-management, with the mechanism to move to co-governance.” The parties’ agreement confirmed their commitment to “strive toward appropriate vesting of decision-making powers in the Parties as co-governors over the Te Waihora catchment”.

1.19 The members of Ngā Poutiriao o Mauao are clear that they are co-managers. The Mauao Trust, as the owners of the historic reserve, are the governors.

1.20 In the Maungatautari Ecological Island Trust’s case, the Trust has a co-governance structure, where the board is co-chaired by a mana whenua representative and a 3).landowner representative. The Trust members maintain that the co-governance regime ensures that tikanga Māori is incorporated in governance and day-to-day management decisions.

1.21 Responsibility for managing the scenic reserve rests with Waipa District Council. The Council has a working relationship with the Trust to deliver the desired outcomes. For the land within the fenced perimeter but outside the reserve, it is intended that the Trust will manage the land as though part of the scenic reserve. Landowner covenants would cover this management arrangement.

What we did not look at: We did not look at the effectiveness of the co-governance arrangements in achieving environmental outcomes because, in most instances, it was too early to assess effectiveness. However, we have reported their achievements to date, where these are publicly available (see the Appendices).

How we carried out our work 1.23 To carry out our work, we:  Reviewed co-governance literature and material relating to the examples that we chose; visited Auckland, Waikato, Bay of Plenty (Tauranga and Rotorua), and Canterbury to meet the people involved and to understand their projects well; and interviewed 54 people in central government, local authorities, iwi, and community groups, most with governance and/or operational roles.

1.24 Because each co-governance arrangement was different, we had lines of questioning to guide our conversations. Basing our questions on our expectations of good governance and leadership, we focused on:-clarity of purpose; roles and responsibilities; capability; accountability and integrity; information and reporting; and financial sustainability.

Structure of this report

1.25- In Part 2, we discuss the importance of effective relationships when setting up and putting into effect co-governance arrangements.

1.26 In Part 3, we discuss how parties need to build and maintain a shared understanding of what they are trying to achieve.

1.27 In Part 4, we discuss how parties need to put in place the processes and understandings about how they will work together to achieve their purpose.

1.28 In Part 5, we discuss how important it is to involve people with the right experience and capacity in setting up and putting into effect co-governance arrangements.

1.29 In Part 6, we discuss how parties need to plan for accountability reporting and financial sustainability.

1.30 Appendices 1-6 provide background information about six of the co-governance examples.

INTERESTING LINKS:-

https://oag.parliament.nz/2016/co-governance/docs/summary.pdf  Summary of our report Principles for effectively co-governing natural resources – Controller-Auditor General  2 pages pdf Principles for effectively co-governing natural resources February 2016  68 page pdf

https://oag.parliament.nz/2016/co-governance/docs/co-governance-amended.pdf (Co-Governance Amended Report)  The Purpose of this Report:–

https://oag.parliament.nz/2016/co-governance/docs/summary.pdf

https://oag.parliament.nz/2016/co-governance/part1.htm (This report)

4.NZ GOVERNMENT MADE A REFERENCE TO IN THIS REPORT: Source: Dodson, G. (2014), “Co-Governance and Local Empowerment? Conservation Partnership Frameworks and Marine Protection at Mimiwhangata, New Zealand” in Society & Natural Resources: An International Journal (2014) Volume 7, Issue 25, available at www.tandfonline.com.

https://store.thomsonreuters.co.nz/waking-the-taniwha-maori-governance-in-the-21st-century-ebk/productdetail/126608 Thomsonrueters.co.nz

https://www.boardroompractice.co.nz/files/96/file/NZ-govt-owned-companies-pdf 21 pages PDF

http://my.china-embassy.gov.cn/eng/zgxw/202210/t20221026_10792358.htm  A series of new ideas, new thinking, and new strategies on national governance, and achieved a new breakthrough in adapting Marxism to the Chinese context and the needs of our times. We have endeavoured to use this new theory to arm ourselves intellectually, guide our practice, and advance our work. This theory provides us with fundamental guidance for advancing the cause of our Party and our country in the new era. A global network of partnership. Comrades. The great achievements of the new era have come from the collective dedication and hard work of our Party and our people. Here, on behalf of the Central Committee of the Communist Party of China, I express our heartfelt gratitude to all of our Party members, to the people of all ethnic groups, to all other political parties, people’s organizations, and patriotic figures from all sectors of society, to our fellow compatriots in the Hong Kong and Macao special administrative regions, in Taiwan, and overseas, and to all our friends around the world who have shown understanding and support for China’s modernization drive

Marxism is the fundamental guiding ideology upon which our Party and our country are founded and thrive. Our experience has taught us that, at the fundamental level, we owe the success of our Party and socialism with Chinese characteristics to the fact that Marxism works, particularly when it is adapted to the Chinese context and the needs of our times. The sound theoretical guidance of Marxism is the source from which our Party draws its firm belief and conviction and which enables our Party to seize the historical initiative.

Please feel free to share any of the links I have researched.. https://wakeupnz.org   Carol Sakey.

Once those poor sick bastards get over themselves we will be living in a much healthier country. I am referring to the Woke, the Cultural Marxism, Socialists in New Zealand as I refer to an article I read in Fightback magazine published by the Workers Party NZ. Of course I must add my personal opinion and point of view at the same time.

Published in Fightback magazine, the Workers Party NZ. That has a  far left Cultural Marxist Socialist  Communist agenda.  September 21^st 2015 published an article that referred to ‘A Maori Communist Perspective (Voices of Women and Gender Minorities). Authored by Huriana Kopeke-Te Aho. The content of the articles includes Maori political autonomy. That Marx clarifies the exploitative relationship underpinning the political and economic system of capitalism making references to themes including slavery and oppression the process of colonisation. Also stating that ‘through the act of change and transformation of our environment we change ourselves in the process’. That In Marx’s theory, capitalism creates and relies upon the construct of alienation. Well you can say that again during these last few years the state has certainly promoted and caused isolation and alienation, the destruction of the construction of family life, the working and social environment. However the Workers Party NZ support this with their Marxist Socialist narratives. Then Huriana Kopeke Te Aho the author of this article states that indigenous struggles are the artifacts of colonisation, being a Marxist theory.

Personally I question when are people going to stand up and speak up about this insane shite of divide and conquer, identity politics, the racial divide. Self determination belongs to each and every individual, and each and every individual is unique in their own right, one size does not fit one group. One size does not fit all. Cultural Marxism is about a class society, as in NZ Ardern’s leadership when she stated publicly “Yes we are living in a two tier society’. Now we live in Hipkins two tier society and every political cronie in the toilet bowl of Wellington are part of this promoting a two tier society. Crisis, Crisis, Crisis = Fear= Compliance= you have your jab you can go to the hairdressers, if you do not have your jab you cannot go to the hairdressers. New Zealand in a state of communism under a Socialist Cultural Marxist regime.

Also in the content of this ‘Fightback’ article ‘ authored by Huriana Kopeke Te Aho also refers to – Iwi have become the new elites (Rata 1997) and what was once a clear struggle between coloniser and colonised, has become further complicated with  the coloniser having a brown face as the economics of Treaty settlements are giving them license to look and act like capitalists and crown agents’ and then concludes  “It is the inevitability of the struggle for freedom from the shackles of the powerful that render Marx’s theory so powerful in indigenous human rights movements around the world”

IT’s important to note that this Socialist Marxist Communist published article in Fightback magazine does NOT represent the majority of those who have Maori blood running through their veins in NZ. And please note its those members of the Workers Party NZ that excuses those with Maori and Pacifica blood in their veins and brown skinned as being ‘White Supremacists’ in their crazy, insane woke ideas and their hatred of those that have the blood running through their veins of their forefathers namely the colonizers that the Socialist Marxists of NZ hate so much. Strangely them themselves too have 85% of that colonizer western blood running through their veins too. I really cannot imagine the struggles they must go through hating 85% of their identity, poor sick insane bastards don’t they realise that they will be much healthier if they just get over themselves. GOD SAVE NZ

LINK

Marxism and the Māori Sovereignty Movement – A Māori communist perspective (Voices of Women and Gender Minorities)

27th August 2019 ‘The Red – Brown Alliance in ‘Policing Gender’, communist politics in New Zealand, they deliberately hide the words that label them as to what they really are ‘Cultural Marxist Socialist with a Communist agenda’. Daphne Lawless is a member of the Socialist Far Left Marxist Workers Party NZ, as is Byron Clark who recently authored the book ‘FEAR’ targeting and naming groups, individuals who publicly speak out opposing govt policies character assassinating them, he himself clear, evidentially violating the NZ Bill Of Rights 1991 and international Human Rights Agreements that give people the right to freedom of expression and to freedom of peaceful public assembly. We are experiencing the very aggressive rudeness of the Woke in NZ. Peaceful Assembly to them does not equate, they deliberately want to destroy peaceful assemble and the freedom of expression this is clearly communism and totalitarianism a regime of tyranny.

Trade Union organizers Daphne Whitmore and Don Franks are described as veteran socialists and union organiser, they say they defend free speech, but that free speech must only be defined as their free speech, everyone else ‘just shut up and sit down’. The Workers Party NZ whom they represent have been reported to be truly nasty far left that represents ideas such as the ‘zombie plague’, they have an immoral compass. In 2011 promoted marches to ‘Queer schools in New Zealand. A key member of the Workers Party also being a political activist a leading member of the group from Wellington ‘The Queer Avengers’. Their goal to establish political reform in parliament for transgender diversity teaching, they communicated with Grant Robertson whom was well established in the Labour Party back then, worked for Helen Clark. The promoting of ‘progressive transgender in the school classroom. The rising of trans activism in New Zealand those that called themselves ‘Comrade, comrade, comrade’, neo liberal New Zealand communist, the non-binary, gender-queer’,  the globalisation of gender-queer’ politics common in veteran activists and young people mostly from universities, institutes worldwide… hence the fantasy construction of the biological male or female body, namely the illusion of gender fluidity, chose what sex you want to be, choose from a multiple of genders and remember its all in the language.. Pronouns He-She etc., The insanity gets worse, and continues to so, the rainbowing of schools in NZ, the dumbing down of education. Kids should be taught their ABC’s not their LGBT’s. Byron Clarks Workers Party NZ and its published ‘Fightback’ magazine promoting the Palestinian Liberation Front a designated terrorist org., in four out of the Five Eyes group. New Zealand Government does not list the Palestinian Liberation Front as a Designated Terrorist Org., like the other ‘Four Eyes Country Members’. The Palestinian Liberation Front that has used children as suicide bombers and messengers in war like situations.  Byron Clarks Fightback magazine advertised raising funds and send money directly to the Palestinian Liberation Front. Selling Tee shorts, street stalls and meetings to support this terrorist org., he now gives seminars and workshops at Massey Universities and reports for Mainstream media in NZ. Yet it was the Workers Party Fightback that supported and promoted the Palestinian woman terrorist who hijacked commercial airliners several times. Byron Clark who campaigned to be mayor of Christchurch in 2007 as a representative of the Workers Party NZ, the publishers of ‘The Spark’ and ‘FightBack’ magazine that promoted the ‘Queering of Schools in New Zealand’.

LINK:

https://fightback.org.nz/category/oppression-liberation/queer/

Your tax payer dollars are paing this this disgusting undignified assault on paler skinned men of New Zealand, our sovereign people of New Zealand. Main stream news journalists are granted money from the Journalist Fund to promote this white hatred of Instutionalized Identity Politgics, it is immoral and disgusting and thats my personal poin of view. Just like the ‘Drag Queens’ children story reading time in Council libraries. Adult entertainment that is published as ‘Family Friendly’. The family friendly is a term- a code that is pushed by the trans community- family is their family of transgendered peoples not yours. The queering of schools in New Zealand. The term ‘Queering’ used to mask the multiple gender’s that are being indocrinated in schools today. John William Money born in Morrinsville NZ 1955 was the first to officially use the word ‘Trans-kids’ and ‘gender’. He left behind him misery, heartbreak and   a cruel inhumane immoral undignifiedtragedy for those who partook in his guineapig human experiments at the John Hopkins Institute in Baltimore under Dr John William Money. He was influential in what we are seeing today in our schools “the sexualization of children’ from the start of primary school to the end of secondary school. Also in the workplace and Universities. From the cradle to the grave.

This is Tusiata poem that is being promoted by the government and main stream newsmedia, this clearly is not for young children’s eyes. Newshub 2/3/2023 also published in Stuff NZ.

Excerpt from the poem: These days we’re driving round in SUVs looking for ya or white men like you who might be thieves or rapists or kidnappers or murderers  yeah, or any of your descendants or any of your incarnations cos, you know ay, bitch? We’re gonna F… YOU UP… and its gets much worse ‘brown girls hunting white men as  a  murderous revengeful act.

Stuff NZ published the full version of the poem however had to amend their article for a shorter version of a part of Tusiata’s poem after there were many complaints to the Human Rights Commissioner Meng Foon because of Stuffs article that included the full poem on 19th February 2023, it was March 9th 2023 when Stuff NZ amended their article. Meng Food said he would communicate with Creative New Zealand about the multiple complaints he had received however this is what Creative New Zealand said in their statement “one of its functions is to uphold and promote the rights of artists and the right of persons to freedom in the practice of the arts”.  Te Pāti Māori are not impressed.

LINKS:

https://www.stuff.co.nz/national/300826137/poetic-anger-or-racism-in-reverse-the-controversy-over-a-captain-cook-poem

https://www.nzbookawards.nz/new-zealand-book-awards/2021-awards/winners/

https://www.newshub.co.nz/home/politics/2023/03/poet-tusiata-avia-lashes-act-after-party-calls-book-the-savage-coloniser-racist-and-hate-fuelled.html