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Te kopere O Raehina

Rochelle Bullock

157 Cornfoot st

Castleclif Whanganui

tupatiaoa@gmail.com

ph; 021 029 77593

02/04/2014

TTR Decision-making Committee

Environmental Protection Authority

Private Bag 63002

Wellington 6140.

Email: ttrapplication@epa.govt.nz

Dear Sir/Madam

Submission on

Trans-Tasman Resources Limited -

South Taranaki Bight Offshore Iron Sand Project Marine Project

E kore te patiki e hoki tona puehu

The flounder (fish) does not return to his dust

Do not make the same mistake twice.

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I am writing my submission to ask the EPA of New Zealand to reject the resource consent to be given to TTR Trans-Tasman Resources on the following grounds. In my statement I will outline my points, and then go into further korero or reasons behind my thoughts. I will provide in the last section a copy of some of the resources to back up my statements. I intend to speak to the EPA, on the date of the hearing which at this stage is scheduled on the 29th of April 2014 in Whanganui. I look forward to presenting my korero which is supported my many others in my Iwi and community at large. I will be delivering my korero with a power point presentation and also a video, so I am requesting that you will be able to provide me with the necessary technology to delivery please. This would be greatly appreciated. I am very grateful for this opportunity to present my case and wish to thank the EPA for the time that is allocated to me and the Iwi, hapu, whanau and community that I represent.

Grounds for rejection:

1. Kaitiakitanga.

I observe my right to actively practice kaitiakitanga. I believe that the notion that Maori Cosmogony and customs are not taken seriously into account under the hegemonic system by which way are laws are legislated, the laws we are subjected to.

2. United Nations Charter.

I request that the Indigenous charter of the United Nations to be applied in this case against resource consent for TTR’s application to mine our Iron ore from our black sands.

3. Threat to marine life and environment.

I reject the proposal for Seabed mining or any mining of our oceans, as it poses a real threat to marine life and the environment now and for future generations. There are too many unknown factors quantifiable or otherwise.

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4. No faith in currently regulatory monitors and procedures.

I do not accept the current standards by which our government and local council follow their obligations to protect our environment and our people.

5. Protecting the Environment is not anti-economy.

I reject the notion that it will be good for our economy in the long run and in fact will negate our potential and current markets including fisheries, tourism and agriculture. I believe that the opening up of oceans for any Mining jeopardises our image as a clean green source of food resources. In my PowerPoint I will discuss the land of “liquid white gold” milk and threat that mining has to our other Industries.

6. Negative impacts on our recreational and social economic indicators. (this will also be demonstrated in the powerpoint.)

That the Seabed Mining activity will hinder on our way of life and the effects on our recreational activities and our rights to provide for our whanau. That it will have negative socio economic effects on our community and standards of living.

7. WAI….. Waiora….Waimaori…..Waikino….Waimate…Waitai

The importance of Mauri in water

KAITIAKITANGA …..Ko wai Au? Who am I? I am a descendant of an ancient people that belong to this land.

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A land which was not named

A land which was not claimed

Land of Ancient beings.

In the womb of Te Po the great night I was conceived…… by the sacred dual waters known as Wairua …..This gently flowed from the heavens of Te kore the Realm of Io….the supreme…..

Mated in the Realm of Rangi the sky father amongst the stars and the moon…. he made love to the feminine divine….She is Papatuanuku…. the breathing Atua of abundance in the physical Realm…..

Her rivers are the blood that runs through my veins; her sweet milk is the kai by which I am nourished…

Hine-ahu-one the masterpiece of Tane…and assisted by the gods created her…. the first Human… she is the one who gave birth to mankind…..

I was born unto her and so I when I die I shall return to her……but now as Hine-nui -te -Po

Conceived in the Whenua…..returned to the whenua……

I take my breath from Tawhirimatea for he is the element of wind. The father of the four directions from which I shall never be lost

The fire of Mahuika shall keep me warm…..her gift to mankind… is the flame of eternal comfort…

I take shelter from Tane the original alchemist….his gold are the trees and the birds…he is the curious ….the inventor, the magician …the lover…

In his Realm lived the fairy people …..The magical Patupaiarehe and Turehu

It is Tangaroa who feeds me….. Where all origins of life stirred before crawling onto shore…His gift is kai moana….he is mighty and powerful…...he is abundant with life and in his depths live the feared Ponaturi and the scared whale….

Amongst the sky and the majestic Mountains live the flying people….the peaceful kahui rere….who were here when Aotea waka arrived…..my blood is of their blend and that of Turi……

I am Nga Rauru Kitahi

I am Moetiti Te kaho…..Known as Rochelle Bullock

Section 1.

I observe my right to actively practice Kaitiakitanga, which no law of man or the crown shall dampen. Regardless of legislation my natural

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instincts is to protect and preserve our culture, customs, practices, resources for now and future generations as is our custom. I was given this role by my tupuna. It is my belief that it is my duty and responsibility to preserve our environment for current and future generations. In this case it is the Moana (Ocean) and all that reside in the realm there within. These include the whales, dolphins, fish, shellfish, kelp, plant life, organisms and the state of the water. It also includes the impact on tides, waves and coastline. Not to mention the impact it has on people who enjoy the ocean as a form of recreational activity and wellbeing. This directly impacts on the Mauri (life force) of the Moana, the marine life and humanity.

Kaitiaki is the exercise of guardianship by tangata whenua of an area in accordance with tikanga Maori in relation to the natural and physical resources, including stewardship. “Stewardship is a theological belief that humans are responsible for the world, and should take care of it. Many religions and denominations have various degrees of support for environmental stewardship. It can have political implications, such as in Christian Democracy. Many moderate and progressive Catholics, Protestants and evangelicals see environmentalism as a consequence of stewardship. In Jewish and Christian traditions stewardship also refers to the way time, talents, material possessions, or wealth are used or given for the service of God. Some pagan or secular views include a Gaia philosophy which accepts the Earth as a holy being or goddess.”

http://en.wikipedia.org/wiki/Stewardship_(theology)

“Every day I remind myself that my inner and outer life are based on the labours of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving. “ Albert Einstein.

Rochelle Bullock - Whakapapa

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Ko Taranaki me Tongariro nga Maunga

Ko Waitotara me Whanganui nga Awa

Ko Nga Rauru, Nga Ruahinerangi, Ngati Ruanui, nor Taranaki

Me Ati Haunui a Paparangi nga iwi

Ko Aotea te waka

Ko Ngati Ruaiti te Hapu me Ruaka te hapu

Ko Tauranga Ika te Marae me Ranana te Marae

*Great great great great grandparents

Ko Kotiro Hinerangi nor Taranaki O Ngati Ruanui/ moi ia Alexander Gray, nor Scotland,

*Great great great grandparents

Ko Hene Jane Marie Gray, moi ia George Phillips, nor England/france,

*great great grandparents

Ko Ponui (John/Jack Garson) Phillips / moi ia Tupati Te Kaho

*Great grandparents

Ko Rangiwhakaarta John Kitchener Phillips,nor Ngatit Ruanui, Aotea Marae, kanihi Marae me Ohawe ,Okaiawa

me Parehounuku Tapapawhiro, nor Nga Rauru/ Ranana Whanganui Awa, dauther of Ti piwa Tapawhiro O Taranaki/moi ia Ngauta Raehina Ruku wai Paneta O Whangaui

*Grandparents

Ko Olive Bullock toku Kuia O Nga Rauru Ki tahi , Nga Ruahine, Whanganui,

Ko Ron Bullock (nor England and Ireland) toku koro

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*Parents

Ko Christine Marie Bullock toku mama

Ko Anthony Francias Scullen toku papa ko mate

Tupati’s whakapapa, is :

Parents were: Te Ur Torangi (also known as) )Kawhena Te Hira/ (f) and she married Te Kaho (also known as) Purukamo Okeroa Hunia

Tupati’s Grandparents were: Te Hira Tuari (m) moi ia Katarina Ngarama(F)

(and Tupati & Ponui(John/Jack Garson) had Rangiwhakaarta)

Tupati was an older sister of Wharemamaku Te Kaho (who also had the name Ngarama)

My whakapapa, my Dna is strong within me for if it were not by the actions of my Tupuna myself my whanau would not enjoy some of the very freedoms we often take for granted now. I respectfully acknowledge all that they achieved and tried to achieve.

A brief history of my whanau: A history of whanau who stood up for our rights.

Wahine toa

My grt, grt,grt, great Grandmother was Kotiro Hinerangi of Ngati Ruanui she was the first maori women to be legally married in the Paihia in 1830. “There are three documents signed by Alexander GRAY that we know about and one of them is his marriage certificate Alex GRAY to Kotiro HINERANGI being the first marriage registered in Paihia in 1830. http://www.nzfamilies.com/nzfamilies/

My grandmother Olive Bullock nee Philips told me she fought for the right to be recognised as a legal marriage. Kotiro Hinerangi argued that the church advocated

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marriage and the ways of Christian beliefs and yet would not marry Maori and Pakeha, eventually the logic to her argument was listened to an employed.

Kotiro was the mother of one of the “Best known as ‘Guide Sophia’ (but sometimes also as Te Paea or Tepaea), Hinerangi was the principal tourist guide of the famous Pink and White Terraces at Lake Rotomahana. Following their destruction during the Mt Tarawera eruption, she became a tour guide at nearby Whakarewarewa, Rotorua.”

Sophia was born in Kororāreka in the early 1830s. Her mother, Kotiro Hinerangi, was a Ngāti Ruanui woman who had been captured by a Nga Puhi raiding party, because of her linage she was not taken as a slave, but was under custodian care, She was a very beautiful Wahine and there are several paintings or her. My kui Kotiro and had strong interesting links to Hone Heke (he was not happy when Kōtiro married Alexander Grey (or Gray), a Scotsman who had arrived in the Bay of Islands in 1827. ) and infact demanded that she return to him…..she did not.

“Well educated and bilingual, Guide Sophia established a reputation as 'guide, philosopher, and friend' to thousands of tourists. Eleven days before the 1886 eruption she was leading a tour group when suddenly the lake level fell, then rose again. This phenomenon was accompanied by an ‘eerie whimpering sound’. Shortly afterwards, a phantom canoe appeared with a sole paddler. The canoe grew bigger as it approached the tourists and by now boasted a crew of 13, each of whom had a dog's head. The ghostly waka then shrank and disappeared. Tuhoto Ariki, a Tuhourangi tohunga, interpreted this as a warning; the exploitation of the terraces as a tourist attraction showed no regard to ancestral values. “Guide Sophia herself saw these omens as a sign that her time as a guide at Rotomahana was near an end”

.://www.nzhistory.net.nz/people/guide-sophia

Kotiros Mokopuna tuarua is my great grandfather Rangiwhakaata Kitchener Phillips (Te kaho) . koro was fluent in Te reo Maori and English and was very versed in te Ao Maori (his mother a full blood) his father being half English-half maori, he was very aware of the English mind-set and their ways. He was well educated and valued peace and prosperity for both cultures.

Due to his passion for his people and fluency of te Reo and English, he was the main speaker (whaikorero) at many hui, gatherings and celebrations. Koro represented his people (Iwi and hapu) in the Taranaki Maori land courts to fight against the land confiscations that devastated his community; he was one of the lead Interrupters. During his life he was also the principle at Okaiawa School in Taranaki. I wish to talk about the importance of kaitiakitanga as my

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Tupuna represented their responsibilities to the fullest sense of the word. His brother Uncle Morgan fought in WW1 in the Maori Battalion and my great Uncle “shorty “fought in ww2 My Tupuna were born during the hard years of early 20th century, they suffered from displacement, loss of lands, which meant poverty in their economy and community. They also suffered beyond our modern comprehension from tragic loss of loved ones and whanau due to pandemics, the depression and war

One can only imagine the heartache that all our tupuna of that generation faced and they shall not be forgotten. During the great depression my kuia Parehounuku kept a marakai, a garden full of veges from soil that was not contaminated. They drank fresh water that was safe and clean, free of any chemicals. My koro was a gifted (nana said patient) fisherman, he had a waka and would fished of the cost of Ohawe beach where they lived. Between the two of them the worked hard and sustained their whanau, tamariki and Kaumatua through the toughest of times. They were able to do this because they could sustain themselves and whanau from the whenua and the Moana.

His daughter Olive (Oriwa) Bullock my grandmother, was a keen tauira of Rongao Maori and was taught by her kuia Te wharemamaku a disciple of Te kooti. She also studied nursing after the First World War and was the only Maori women in her nursing year. She was not allowed to sleep in the same quarters as the Pakeha nursing students and was not paid the same wage. However she did not let this bigotry stop her, and enjoyed a life time and a successful career as a registered nurse. Olive sat on many health boards, rongoa collectives and guided decisions placed in front of ministry of health including the national standards of Rongoa document. She was instrumental amongst other great leaders of our time including the late Niko Tangaroa and Tariana Turia advocating for health services for Maori provided by Maori. Her work included creating Te Oranganui Iwi heath service and Te wai Puna medical clinic as a legal identity. My kuia provided a rongoa clinic at Te Wai Puna and taught thousands of

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people through her Kura Rongoa “Te kopere O Raehina” at her home Nukumaru, throughout the country and internationally. All her life she remained dedicated to improving the health of Maori and all people and advocated the rights of Tangata Whenua to practice Rongoa Maori free from chemicals and contamination. She also wrote numerous articles published in the “Mana tangata” magazine in the 1990’s . Olive also appeared in several documentaries on Maori Tv regarding her Kura and extensive knowledge of Rongoa.

Olive married her English husband in 1953. Ronald Bullock he was merchant seamen his entire life and began his life at Sea at the age of 12. He was a member of Merchant Seamen’s Union and a strong advocator for working rights of “the working class “a term I heard a lot as a child. He also wrote the waiata “We shall not die” an ode to Titokowaru and the Iwi of Nga Rauru ki tahi, which was included in the Nga Rauru claim.

So as you can see I come from a long line of strong men and women who stood to protect our rights and resources, which practiced Kaitiakitanga. The values of Kaitiakitnga are directly related to Maori the world view and Cosmogony, which is our creation ideology, which reflect in our cultural practices. In my experience Maori relationships to the whenua and Moana are seen by the Hegemonic society we live in, as nothing to be taken into account seriously but rather reduced to romantic notions by a tribal people who do not truly have a voice in their own land. However our tikanga is exploited at whim when required for certain attainments and public acknowledgement or performance. (for example the Haka)

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Cosmogony is not a dirty word…. NB: (I will produce an Art piece at the hearing that illustrates this whakaaro) The difference between Mythology and Cosmogony “When we discuss science and the question of origins we use two words that are often misunderstood and therefore are often misused. These words are cosmology and cosmogony. In English these two words are composed from three Greek words. In Greek the word cosmos means order, arrangement or system” (ministries of baptism) https://www.creationworldview.org/articles_view.asp?id=30 What is the difference between the suffix “logy” and the suffix “gony”

The suffix "-logy" comes from the root word logos so often thought of as "the Word" of God. This word ending deals with the concepts of dynamic motion and articulation. The combination of cosmos with logos then yields a word that describes the dynamics and motion of the world or universe. The word "cosmology" then deals with the operation of the world or universe.

The suffix "-gony" comes from the same root as the word "genesis" which means "beginnings." Thus the ending of a word with "-gony" would deal with the starting, origin, initiating, beginning or becoming of that subject. The word "cosmogony" deals with the origin of the world or universe.

The origin of the universe is not directly observable. The origin of the universe cannot be repeated nor reproduced in a laboratory. It follows from these that the origin of the universe is not testable. No explicit test may be used to test the origin event. Since these three things cannot be satisfied it becomes obvious that we cannot devise a test that would falsify our models for the origin of the universe.

It is very important for us to realize that when we are talking about the origin of the universe or man we are not talking about cosmology, we are talking about cosmogony.

Mythology study of myths (e.g., comparative mythology).[1]

A mythology, in the sense of a collection of myths, is an important feature of many cultures. According

to Alan Dundes, a myth is a sacred narrative explaining how the world and humankind assumed their

present form,[2] although, in a very broad sense, the word can refer to any traditional story.[3] Bruce

Lincoln defines myth as "ideology in narrative form".[4]Myths may arise as either truthful

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depictions or overelaborated accounts of historical events, as allegory for or personification of natural

phenomena, or as an explanation of ritual. They are used to convey religious or idealized experience, to

establish behavioral models, and to teach. Modern mythopoeia such as fantasy novels, manga, and urban

legend, with many competing artificial mythoi acknowledged as fiction, supports the idea of myth as a

modern, not just ancient, social practice.

"he·gem·o·ny [hi-jem-uh-nee, hej-uh-moh-nee] Show IPA noun, plural he·gem·o·nies. 1. leadership or predominant influence exercised by one nation over others, as in a confederation. 2. leadership; predominance

Section 2. United Nations charter. 1 AnDeclaration on the rights of indigenous

peopleshttp://www2.ohchr.org/english/issues/indigenous/declaration.htm

The High Commissioner for Human Rights welcomes the adoption of the United Nations Declaration on the Rights of Indigenous peoples by the General Assembly on 13 September 2007, as a triumph for justice and human dignity following more than two decades of negotiations between governments and indigenous peoples' representatives. The UN Declaration was adopted by a majority of 143 states in favour, 4 votes against (Australia, Canada, New Zealand and the United States) and 11 abstentions (Azerbaijan, Bangladesh, Bhutan, Burundi, Colombia, Georgia, Kenya, Nigeria, Russian Federation, Samoa and Ukraine).

The Declaration establishes a universal framework of minimum standards for the survival, dignity, well-being and rights of the world's indigenous peoples. The Declaration addresses both individual and collective rights; cultural rights and identity; rights to education, health, employment, language, and others. It outlaws discrimination against indigenous peoples and promotes their full and effective participation in all matters that concern them. It also ensures their right to remain distinct and to pursue their own priorities in economic, social and cultural development. The Declaration explicitly encourages harmonious and cooperative relations between States and indigenous peoples.

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Section 3.

The iron ore extraction and Plume created will destroy this ecosystem.

The devastation on marine life created by the extraction and the plume created will be unforgiving. I do not believe that 20 years of constant Mining will allow the ecosystem to recover. I am not going to add any evidence at such in this transcript as I believe you already have received expert advice on the matter from KASM and others.

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Section 4. I am disillusioned with the crown, this current government and previous governments, the Treaty of Waitangi is supposed to be our nation’s founding document, yet in actuality it is simply tokenism. Kaitiakitanga is not tokenism in Te Ao Maori. I could write an entire encyclopaedia on examples of Maori actualising kaitiakitanga and maybe a pamphlet for the crown/government. I believe this comes from the notion that the current regime, believes itself to be a law unto itself and has no regard (history proves this) for the very legislation and laws, articles and agreements that it makes. Noncompliance and the constant shifting of goal posts have given way to amending of original documents and our agreements with the crown. This political environment gives Maori and awaken citizens of this country no faith in the system. Truth is the Truth and an agreement is an

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agreement unless of course your dealing with the crown/government, then expect everything you agreed upon to be altered once the crown/government has the resource in their possession and if you don’t they will create an act that will take it anyway for example the public works roads act. Landowner's Rights - Public Works Act acquisition process

The Public Works Act provides the Crown with the statutory authority to acquire land for a public work. The

Crown has the power to acquire or take land for a wide variety of purposes and may negotiate for the land in the

same way as a private purchaser. While the Crown's powers are wide, it can only acquire land, whether by

negotiation or compulsorily, in accordance with the Act.

The acquisition process generally takes place after all required consents for the use of the land have been

granted, or a designation has been provided for by the territorial authority

Tokenism / noun

1. 1. the practice of making only a perfunctory or symbolic effort to do a particular thing, especially by recruiting a small number of people from under-represented groups in order to give the appearance of sexual or racial equality within a workforce.

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Support letters Wai ki runga Wai ki raro Wai ki waho Wai ki roto He Wai ahau, he Wai ko koe Tihei Wai ora, Wai rua, Wai tapu Mauri ora e! The sacred Wai above And sacred Wai below The sacred Wai outside of me And sacred Wai inside of me I am of the water, you are of the water To live of spirit and sacredness born of the water. I am linked to the sacred waters through the Ngata Kauri or Ancient giant Kauri snail and this is my truth. The Ngata Kauri lived in the ocean over a million years ago, slowly but surely the Ngata Kauri migrated from the sea and now lives in the Ruahine range within the forest of our Maunga tapu, Aorangi. I am a descendant of People of these lands Nga rangatira o Nga Patupaiarehe and Te Tini a Haa, Our ancient people who played the empty shell of their ancestor Ngata Kauri o Aorangi - the ancient giant kauri snail of Aorangi. Our ancestors played the Empty shell of the Ngata kauri much like a cross blown flute to acknowledge our connection and genealogy to the ocean and the life giving waters. The voice of this treasured ancient Maori musical instrument sings to the universe the vibration of water, wind land and trees. Today I too play the empty shell of the Ngata Kauri the oldest living creature of Aotearoa, as my ancestors did. The Ngata Kauri is a rare and highly treasured part of my family of Taonga puoro whom I have the responsibility to share with all peoples of the world; the sound is there to remind mankind of our connection to the ancient, the voices of the elements and our beginnings of te ira Tangata, natural man. Without the purity of water for the millions of years the Ngata kauri would not exist, my ancestors would not exist and so I would not exist. To pollute our waters of life is too pollute ourselves and deny our very own survival. I Jerome Kavanagh do not support unnatural changes to our own environment for the sake of monetary profit. On behalf of my ancestors and our future generations , we do not support any type of drilling, fracking or mineral extraction of our oceans, rivers or lands. Tihei Mauri a Wai Jerome Kavanagh jeromekav@hotmail.com 0210492677

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From: purpleshowers@xtra.co.nz > Subject: A snippet of my thoughts > Date: Sat, 29 Mar 2014 09:37:18 +1300 > To: christine_marie_bullock@hotmail.com > > Hi Rochelle just sharing a snippet of my thoughts...with my love and blessings to you and your Mum and especially Aunty Olive and Aunty Sue > > I am standing in the spiritual heartbeat > of my Tupuna my children and mokopuna. > I am also standing as a voice for the natural resources of Mother Earth and Ranginui. > I stand in fear too at what is happening to Papatuanuku and the natural resources and sustenance which supply's children with ultimate health and wellbeing, which we watch see hear and feel are being constantly contaminated through greed and thoughts of Mankind > > Hi Rochelle you are awesome and it's easy to see whose footsteps and passion you follow as far as righteousness is concerned for the wellbeing of the World, Mother Earth, Ranginui and future generations and without a doubt you absolutely have my support as a spokesperson for the people. > Seabed mining, I think about the korero of Morvin Simon in relation to our river as being our natural source of life which provided many sources of wellbeing > Our river was our bathroom to bathe and cleanse, our chemist for our Rongoa our kitchen for our Kai supply Our river was our place to pray it was also a highway for our Tupuna. > > "This is the same korero for our Moana and our Ngahere. Through the stories of our Tupuna we learned how to see feel and hear the heart beat of everything through a Maori holistic spiritual view everything was alive and living. > > it is super scary to think about what the World will look like for all Gods creation and our precious mokopuna ..... > > > Marie Waretini > Ti Hauora O Te Aroha

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Seabed Mining Seabed and forshore For Hundreds of years, Our Ancestors, thrived and lived off the land, the Oceans, the Rivers, Iwi/ Tribes, settled mostly, close to the Ocean, Rivers, Mountains, Why? Because of the access to clean Water and Food. In our family, Kai Moana, (including all the seaweeds, Kelp and so on & foods that Are generated, from the ecosystems of our Oceans and Rivers), were a key source of our daily vitamins/ minerals, & protein, & at times it was the only source of Kai/food. We are currently 5 Generations in our family, and within living memory, we still recall, My Great Grandfather and Grandfather, were at varying times, in charge of the Waka, that Fished off the Sth Taranaki, Ohawe Beach, & Patea, Waverly, Maxwell Coast, Regions, these being Tribal boundaries, for our Iwi Hapu & Whanau. The Tikanga / Protocol, of Those who fished, was, that they did not do so, for personal gain, they fished to feed, all The Whanau, Hapu, and at times Iwi, as is the custom of our people. When many of our whanau moved to the city, for work, our knowledge of kai moana, and access to the oceans, & rivers, helped the family to survive, when there were uncertain lean times. Ko au te Awa, Te Awa ko au, is not just about the Awa, it is about All sacred Waterways, it is about recognizing that without water, Rivers and Oceans, our very means of life, will be changed, not just now, but for the 7 Generations following. From the mountain to the Sea I am the River.. and the River is me, expresses, our interconnectedness, and relationship to all. We were taught; We, as human beings, that we Are connected to All things, on our Precious Mother Earth, and that we are reliant on Nature, to sustain us, to provide for us. Without this, we will not exist. Our role is to nurture and protect: that which sustains us: which sustains, our families: which sustains all life forms on our Mother Earth. We were also taught, that, what we do today, affects 7 Generations following, The generations following, reap the rewards and or the destruction, of our actions. Mining Seabed and Foreshore, is ‘not part of the natural eco system’, it does not promote or enhance, greater sources of sustenance, it does the opposite.

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I believe there are Western Legal Rights, under the United Nations and within Our Country, that protect, Every Human Being, and the Right for that Person/ People, to have access to clean and healthy food, from the Land, the Ocean, and Rivers. Any Government or Government body, or Multi National company, that takes away that Right, through their own self-interests, does not do this for the people, but instead, for their own need and greed. NO Government is above ‘The Creator’ of life, No Government has the right to make decisions, that will not only have a negative effect on the ocean and l and, and us today, but for many generations following.

Christine Bullock: Chairperson Te Kopere Rongoa, Co Chair Whanganui Rongoa Collective, Whanganui Representative, on the Rongoa National Body, Te Kahui Rongoa

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Section 1

Resource 1

Kaitiaki From Wikipedia, the free encyclopedia

Kaitiaki is a New Zealand term used for the Māori concept of guardianship, for the sky, the sea, and the

land. A kaitiaki is a guardian, and the process and practices of protecting and looking after

the environment are referred to as kaitiakitanga[1]

The concept and terminology have been increasingly brought into public policy on trusteeship or

guardianship—in particular with the environmental and resource controls under the Resource Management

Act.

Contents

[hide]

• 1 Modern uses of the term

• 2 Kaitiakitanga

o 2.1 Concept

o 2.2 Legislation

• 3 Coastal resource management

o 3.1 Tools

• 4 Case studies

o 4.1 Kaikōura

• 5 See also

• 6 References

• 7 Further reading

• 8 External links

Modern uses of the term[edit]

The term kaitiaki is also increasingly used in New Zealand for broader roles of trusteeship or

guardianship—especially in public sector organisations, as these examples demonstrate:

• A proposed "Governance-Kaitiaki group" to oversee electronic authentication by government[2]

• New Zealand's Chief Ombudsman is "Nga Kaitiaki Mana Tangata" in Māori (i.e. "The guardian of the

people")[3]

• The role of kaitiaki in the management of the Koha software project[4]

Kaitiakitanga[edit]

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The long-established Māori system of environmental management is holistic. It is a system that ensures

harmony within the environment, providing a process of, as well as preventing intrusions that cause

permanent imbalances and guards against environmental damage. Kaitiakitanga is a concept that has

"roots deeply embedded in the complex code of tikanga”.[5] Kaitiakitanga is a broad notion which includes

the following ideas: guardianship, care, wise management. However, while kaitiakitanga is a proactive and

preventative approach to environmental management, this traditional management system has not always

had an opportunity to address large scale environmental degradation.

Concept[edit]

Traditionally all Māori trace their ancestry to the beginning of existence, the single entity that

became Ranginui and Papatuanuku.[6] Ranginui became the sky and Papatuanuku the mother earth, with

their children taking the form of the various physical elements that humans eventually emerged from. This

genealogy is a bond between humans and the rest of the physical world both "immutable and

inseparable".[5] Papatuanuku, embodied in the physical form of the earth continues to provide sustenance

for all. Accordingly, Māori read more into the interpretation of kaitiakitanga than just the surface meaning of

the words translated into English.

Kaikoura coastline from peninsual walkway

Legislation[edit]

A number of government act provides for recognition of Treaty of Waitangi and kaitiakitanga, including the

Conservation Act 1987, though perhaps most importantly is the Resource Management Act 1991 (RMA)

and its amendments. Under Section 7 of the RMA all individuals exercising functions and powers in relation

to managing the use, development and protection of natural and physical are required to have “have

particular regard” to kaitiakitanga amongst others.[7] Through the RMA the concept of kaitiakitanga has

been given a statutory definition. This definition of kaitiakitanga was given within the RMA in section 2(1) as

“the exercise of guardianship; and in relation to a resource, includes the ethic of stewardship based on the

nature of the resource itself”. However, opposition to this definition and interpretation [8] resulted in this

being amended in the Resource Management Amendment Act 1997 to “the exercise of guardianship by the

tāngata whenua of an area in accordance with tikanga Māori in relation to natural and physical resources;

and includes the ethics of stewardship”.[7] Despite this definition in RMA, it is the Papatipu Rūnanga holding

manawhenua tribal authority over a particular area or resource that will be able to determine the

25

characteristics of kaitiakitanga and how this will be expressed.[9] In addition to the RMA, the New

Zealand Fisheries Act 1996, Part 9, provides for customary fisheries management, without directly

identifying this management as kaitiakitanga.[10]

Further, there is the role of Tangata Tiaki who are chosen by iwi and hapū groups and appointed by the

Ministry of Fisheries to act as guardians for a specific area.[10] Tangata Tiaki are responsible for issuing

permits to catch fish in their area for customary use and must report these catches to the Ministry of

Fisheries so that the following year’s catch limits can be set allowing for customary use beyond the

recreational fishing bag-limits.[10] Tangata Tiaki/Kaitiaki may decide to develop management plans for the

fisheries within their rōhe for approval by the local tāngata whenua. For the purposes of the RMA these

plans are called ‘Iwi Planning Documents’ there being requirement for these plans to be considered in any

resource management planning.[10] Under the Fisheries Act, plans can also be used for the development of

sustainability measures for those fisheries in the rōhe of the tāngata whenua. Moreover, a kaitiaki has a

dual responsibility: firstly, the aim of protecting the mauri; and secondly, the duty to pass the environment

to future generations in a state which is as good as, or better than, the current state.

Coastal resource management[edit]

Under the RMA all those exercising power have a mandatory obligation to recognise and make provision

for Māori cultural values in all aspects of resource management when preparing and administering regional

and district plans,[11] this includes the mandated Coastal Policy Statement. There is a requirement within

the RMA for at least one New Zealand coastal policy statement to be in effect at all times.[7] Thus, with

consideration of kaitiakitanga in New Zealand legislation, the practical significance of kaitiakitanga in

coastal resource management can be explored. In particular, Policy 2 of the 2010 New Zealand Coastal

Policy Statement [12] This calls for coastal managers to take into account a number of aspects regarding

tāngata whenua concerns regarding the coastal environment. This includes providing tāngata whenua

opportunities to exercise kaitiakitanga “over waters, forests, lands, and fisheries in the coastal

environment”.[12] This includes among others to provide opportunities for Māori involvement in decision

making, such as to “take into account any relevant iwi resource management plan and any other relevant

planning document recognised by the appropriate iwi authority or hapū”.[12] Any iwi resource management

plan needs to be lodged with a relevant regional or district council. Further, councils are also required to

consider practical assistance to those iwi or hapū who have indicated a wish to develop iwi resource

management plans.[12]

Tools[edit]

The Fisheries Act 1996, under Part 9 and in particular Section 186, and South Island Customary Fisheries

Regulations 1999 provides for a number of legal tools derived from traditional kaitiakitanga methods for

sustainability that may be applied by local iwi in relation to customary fishing rights and assist local iwi in

the sustainable management and protection of their traditional mahinga kai gathering sites.

Taiāpure-local fisheries[edit]

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A taiāpure identifies an area that, as a source of food or for spiritual or cultural reasons, has customarily

been of special significance to an iwi or hapū.[10] The purpose of acknowledging a taiāpure is to provide

improved provision for recognising rangatiratanga and the fisheries rights secured under the Article 2 of

the Treaty of Waitangi. A management committee for a taiāpure is appointed by the Minister of Fisheries

with the members of the committee being nominated by the tāngata whenua. The taiāpure management

committee has the role of recommending regulations that allow a taiāpure to be managed for the

conservation and management of the fish, aquatic life, or seaweed in the taiāpure-local fishery and to allow

the taiāpure function according to custom.[10][13]

Regulations may be related to the following: a. the species of fish, aquatic life or seaweed that may be

taken, b. the quantity of each species that may be taken, c. the dates or seasons that each species may be

taken, the size limits relating to each species that may be taken, d. the method by which each species may

be taken and e. the area or areas in which each species may be taken.[10][13]

Mātaitai[edit]

Mātaitai are reserves where the tāngata whenua manage all non-commercial fishing by making bylaws,

which apply equally to all individuals having been approved by the Minister of Fisheries.[14] Such reserves

identify places of importance for customary food gathering [13] and these reserves can only be applied for

over traditional fishing grounds, and must be areas of special significance to the tāngata whenua.

Commercial fishing is prohibited within these reserves. Tāngata whenua appoint tānagata tiaki to manage

mātaitai, which a tāngata tiaki does by creating the bylaws.

Rāhui[edit]

A rāhui is a temporary closure. A temporary closure is allowed for under Section 186 of the Fisheries Act

1996 and provides for fishing to cease or be restricted in New Zealand waters of the South Island as part of

the Ngāi Tahu Claims Settlement Act 1998. The purpose of a rāhui is to improve the size and/or availability

of fish stocks, or to recognise their use and management by tāngata whenua. However, under Section

186b of the Fisheries Act 1996 a temporary closure may not be in force beyond 2 years after the date of its

notification, but the rāhui may be extended beyond the two year period.[10] A rahui can be applied for and

emplaced for any particular seasons, months, weeks, days or dates.

Case studies[edit]

Kaikōura[edit] Introduction[edit]

Kaikōura is a small coastal community on the east coast of the South Island of New Zealand with a long

history of coastal resource use and remains an important component of the identity of the local tāngata

whenua. Manawhenua (tribal authority) over this area is held by Ngāti Kuri, one of 18 Ngāi Tahu papatipu

rūnanga, and have had increased opportunities to develop a local community management strategy,

incorporating socio-cultural values along with those of the biophysical.[15] This has been done in

27

cooperation with government, fisheries stakeholders and community agencies. There are a number of

issues on tāngata whenua values including water quality issues impacting on kai moana being faced by this

Rūnanga that stem from tourism, fishing and other resource uses.[9]

Progress in Kaitiakitanga[edit]

Environmental management Plan[edit]

In order to provide a framework for the Rūnanga to effectively apply tangata whenua values and polices to

natural resource and environmental management in the areaTe Rūnanga o Kaikōura developed Te Poha o

Toha Raumati: Te Runanga o Kaikoura Environmental Management Plan (Te Poha).[16] The plan took

effect from 2005. Te Poha provides a written statement that consolidates Ngāti Kuri values, knowledge and

perspectives on natural resource and environmental management issues, including the coastal marine area

and is an expression of kaitiakitanga.[16]

The plan has a number of stated purposes: to describe the values underpinning the relationship between

Ngāti Kuri and the natural environment, to identify the primary issues associated with natural resource and

environmental management within the takiwā, articulate Te Rūnanga o Kaikōura policies and management

guidelines for natural resource and environmental management,including the coastal environment, and to

provide continuity between the past, the present and the future.[16] All these purposes are intended to be

viewed and be consistent with Ngāti Kuri values.

Further, the stated purpose of this plan is to provide a tool for Te Rūnanga o Kaikōura to not only effectively

and proactively apply Ngāti Kuri values to the management of natural resources, wāhi tapu and wāhi

taonga, but also to give assistance to local, territorial and national authorities to understand Ngāti Kuri

values and perspectives, and fulfil their statutory obligations under the Resource Management Act 1991,

Conservation Act 1987 and other environmental legislation.[13]

Kaikoura Marine Strategy[edit]

In addition to the Environmental Management Plan there is the Kaikōura Marine Strategy developed by Te

Korowai o Te Tai ō Marokura (Kaikōura Coastal Marine Guardians) and is currently in proposal form.[13] Te

Korowai membership is not only that of Te Rūnanga o Kaikōura, but also local organisations involved at

differing levels of responsibility such as Te Rūnanga o Ngāi Tahu and Kaikōura District Council and various

concerned government ministries and interest groups. It is this inclusion of local, regional and national

organisations that strengthens the opportunities for Ngāti Kuri values and kaitiakitanga principles to be

supported in any proposed implementations in the frequently socially and politically contentious coastal

environment.[15] Based from local knowledge and best available science the Kaikoura Marine Strategy has

a vision formed around four outcomes and four “cross cutting implementation actions”.[13] These outcomes

are fishing for abundance, protecting local treasures, living sustainably and sustaining customary practices

with the implementation actions being engaging understanding, governance, compliance and monitoring

and review.

Issues and action[edit]

28

For the tāngata whenua of this coastal area there has been concern over the prevalence of black market

and poaching of fish and other seafood in the Kaikōura area. Further, with no fisheries officer based in

Kaikōura it is the local community that has been mostly required to monitor the fishing in the area.[15] Due to

the pressures from the combination of recreational, commercial and customary harvesters depleting fish

stocks a section 186b temporary closure as a form of rāhui was proposed and emplaced on the Waiōpuka

reef area of the Kaikōura Peninsula, see figure 2.[13] This rahui has been renewed three times and has

been very successful.[17]

29

30

31

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Section 1 resource 2 Notes on Nga Rauru The early history of Ngā Rauru starts with Te Kāhui Rere, a Māori tribe that became established in south Taranaki after migrating from the East Cape. Later, Māori settlers arrived in south Taranaki on the Aotea canoe, captained by Turi. His descendants mixed with Te Kāhui Rere and would eventually form the iwi Ngā Rauru. The iwi takes its name from Rauru Kītahi, a Māori warrior who, after travelling extensively throughout New Zealand, settled in the south Taranaki region. Rauru Kītahi was the first son of Ruarangi and Rongoueroa (see History of Te Āti Awa), and a descendant of Toi-te-huatahi. Awanuiarangi, the founding ancestor of Te Āti Awa, was Rauru's half-brother.

Tribal and land wars[edit] In the early 19th century, northern iwi including Ngā Puhi and Ngāti Toa fought other Māori iwi in campaigns throughout the North Island, armed with European muskets. Ngā Rauru came under attack from Ngāti Toa in 1822, and from Ngāti Tuwharetoa in the 1840s.

Initial trade relations with Europeans were profitable. However, in the 1850s divisions emerged within tribes across Taranaki over land sales to the government. This eventually led to the New Zealand Land Wars, starting in Taranaki. As a result, 607 square kilometres was confiscated from Ngā Rauru by Crown troops. In 1868, Ngā Rauru supported the Ngāti Ruanui leader Tītokowaru against Crown troops. In response, Crown troops destroyed and confiscated more Ngā Rauru land, devastating the economy of the iwi. Subsequent loss of control of Ngā Rauru land occurred through improper land title acquisitions by the New Zealand Government.

Some redress was attempted by the New Zealand Government. Some land was returned to Māori control, but under perpetual lease by the Public Trustee, and ignoring traditional collective Māori title. The Sim Commission of 1926-1927 attempted to compensate Taranaki iwi including Ngā Rauru, but this was seen by many iwi as insufficient, conducted with little or no consultation with Taranaki iwi.

Ngā Rauru today[edit]

Crown settlement[edit] In 1991, Ngā Rauru submitted its claims to the Waitangi Tribunal. In 1996, the tribunal released The Taranaki Report: Kaupapa Tuatahi, which examined past government attempts at redress. In 2000, Ngā Rauru entered into negotiations with the New Zealand Government towards a Deed of Settlement. The final settlement was ratified and signed on 27 November 2003. The settlement included:

• A formal acknowledgement and apology for crown violations of the Treaty of Waitangi • An agreed historical account of Ngā Rauru during the New Zealand Land Wars • Cultural redress through rights to land management and rights-of-first-refusal to purchase

government-owned land • Financial compensation totalling NZ$31 million.

33

Source for section 6

Socioeconomic status From Wikipedia, the free encyclopedia

The examples and perspective in this article may not represent a worldwide view of the subject. Please improve this articleand discuss the issue on the talk page. (July 2010)

Sociology

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Socioeconomic status (SES) is an economic and sociological combined total measure of a person's work

experience and of an individual's or family’s economic and social position in relation to others, based

on income, education, and occupation. When analyzing a family’s SES, the household income,

earners' education, and occupation are examined, as well as combined income, versus with an individual,

when their own attributes are assessed.[1]

Socioeconomic status is typically broken into three categories, high SES, middle SES, and low SES to

describe the three areas a family or an individual may fall into. When placing a family or individual into one

of these categories any or all of the three variables (income, education, and occupation) can be assessed.

Additionally, low income and little education have shown to be strong predictors of a range of physical and

mental health problems, ranging from respiratory viruses, arthritis, coronary disease, and schizophrenia.

These may be due to environmental conditions in their workplace, or in the case of mental illnesses, may

be the entire cause of that person's social predicament to begin with.[2][3][4]

Education in higher socioeconomic families is typically stressed as a more important in topic in the

household and local community. In poorer areas where food and safety are priority education can take a

backseat. While youth audiences are particularly at risk for many health and social issues here in the

United States such as unwanted pregnancies, drug abuse, and obesity.

Main factors[edit]

Income[edit]

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This graph shows the differences in income between the top and bottom income earners.[6]

Income refers to wages, salaries, profits, rents, and any flow of earnings received. Income can also come in the form of unemployment or workers compensation, social security, pensions, interests or dividends, royalties, trusts, alimony, or other governmental, public, or family financial assistance.

Income can be looked at in two terms, relative and absolute. Absolute income, as theorized by economist John Maynard Keynes, is the relationship in which as income increases, so will consumption, but not at the same rate.[7] Relative income dictates a person or family’s savings and consumption based on the family’s income in relation to others. Income is a commonly used measure of SES because it is relatively easy to figure for most individuals.

Income inequality is most commonly measured around the world by the Gini coefficient, where 0 corresponds to perfect equality and 1 means perfect inequality. Low income families focus on meeting immediate needs and do not accumulate wealth that could be passed on to future generations, thus increasing inequality. Families with higher and expendable income can accumulate wealth and focus on meeting immediate needs while being able to consume and enjoy luxuries and weather crises.[8]

Occupation[edit] Occupational prestige as one component of SES, encompasses both income and educational attainment. Occupational status reflects the educational attainment required to obtain the job and income levels that vary with different jobs and within ranks of occupations. Additionally, it shows achievement in skills required for the job. Occupational status measures social position by describing job characteristics, decision making ability and control, and psychological demands on the job.

Occupations are ranked by the Census (among other organizations) and opinion polls from the general population are surveyed. Some of the most prestigious occupations are physicians and surgeons, lawyers, chemical and biomedical engineers, university professors, and communications analysts. These jobs, considered to be grouped in the high SES classification, provide more challenging work and greater control over working conditions but require more ability. The jobs with lower rankings include food preparation workers, counter attendants, bartenders and helpers, dishwashers, janitors, maids and housekeepers, vehicle cleaners, and parking lot attendants. The jobs that are less valued also offer significantly lower wages, and often are more laborious, very hazardous, and provide less autonomy.[6][14]

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Occupation is the most difficult factor to measure because so many exist, and there are so many competing scales. Many scales rank occupations based on the level of skill involved, from unskilled to skilled manual labor to professional, or use a combined measure using the education level needed and income involved.

In sum, the majority of researchers agree that income, education and occupation together best represent SES, while some others feel that changes in family structure should also be considered.[15] With the definition of SES more clearly defined, it is now important to discuss the effects of SES on students' cognitive abilities and academic success.[15]Several researchers have found that SES affects students' abilities.[15]

Wealth[edit]

This diagram shows the percentages of wealth in the United States in 2007.

Wealth, a set of economic reserves or assets, presents a source of security providing a measure of a household's ability to meet emergencies, absorb economic shocks, or provide the means to live comfortably. Wealth reflects intergenerational transitions as well as accumulation of income and savings.[6][16]

Income, age, marital status, family size, religion, occupation, and education are all predictors for wealth attainment.

The wealth gap, like income inequality, is very large in the United States. There exists a racial wealth gap due in part to income disparities and differences in achievement resulting from institutional discrimination. According to Thomas Shapiro, differences in savings (due to different rates of incomes), inheritance factors, and discrimination in the housing market lead to the racial wealth gap. Shapiro claims that savings increase with increasing income, but African Americans cannot participate in this, because they make significantly less than whites. Additionally, rates of inheritance dramatically differ between African Americans and whites. The amount a person inherits, either during a lifetime or after death, can create different starting points between two different individuals or families. These different starting points also factor into housing, education, and employment discrimination. A third reason Shapiro offers for the racial wealth gap are the various discriminations African Americans must face, like redlining and higher interest rates in the housing market. These

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types of discrimination feed into the other reasons why African Americans end up having different starting points and therefore fewer assets.[17]

Effects[edit]

Health[edit] Recently, there has been increasing interest from epidemiologists on the subject of economic inequality and its relation to the health of populations. Socioeconomic status is an important source of health inequity, as there is a very robust positive correlation between socioeconomic status and health. This correlation suggests that it is not only the poor who tend to be sick when everyone else is healthy, but that there is a continual gradient, from the top to the bottom of the socio-economic ladder, relating status to health. This phenomenon is often called the "SES Gradient". Lower socioeconomic status has been linked to chronic stress, heart disease, ulcers, type 2 diabetes, rheumatoid arthritis, certain types of cancer, and premature aging.

There is debate regarding the cause of the SES Gradient. A number of researchers (A. Leigh, C. Jencks, A. Clarkwest—see also Russell Sage working papers) see a definite link between economic status and mortality due to the greater economic resources of the wealthy, but they find little correlation due to social status differences.

Other researchers such as Richard G. Wilkinson, J. Lynch, and G.A. Kaplan have found that socioeconomic status strongly affects health even when controlling for economic resources and access to health care.[18] Most famous for linking social status with health are the Whitehall studies—a series of studies conducted on civil servants in London. The studies found that although all civil servants in England have the same access to health care, there was a strong correlation between social status and health. The studies found that this relationship remained strong even when controlling for health-affecting habits such as exercise, smoking and drinking. Furthermore, it has been noted that no amount of medical attention will help decrease the likelihood of someone getting type 2 diabetes or rheumatoid arthritis—yet both more common among populations with lower socioeconomic status.

Political participation[edit]

This section

requires expansion.(January 2014)

Political scientists have established a consistent relationship between SES and political participation.

Home Environment[edit] The disparities in experiences in the home environment children of high and low SES affect reading outcomes. The home environment is considered the main contributor to SES reading outcomes.[32] Children of low SES status are read to less often and have fewer books in the home than their high SES peers, which suggests an answer to why children of low SES status have lower initial reading scores than their high SES counterparts upon entering kindergarten.[32] [33]

The home environment makes the largest contribution to the prediction of initial kindergarten reading disparities. Characteristics of the home environment include home literacy environment and parental involvement in school. Home literacy environment is characterized by the frequency with which parents engage in joint book reading with the child, the frequency with which children read books outside of school, and the frequency with which household members visited the library with the child.

39

Parental involvement in school is characterized by attending a parent–teacher conference, attending a parent–teacher association (PTA) meeting, attending an open house, volunteering, participating in fundraising, and attending a school event. Resources, experiences, and relationships associated with the family are most closely associated with reading gaps when students reading levels are first assessed in kindergarten. The influence of family factors on initial reading level may be due to children experiencing little schooling before kindergarten—they mainly have their families to rely on their reading growth.[32]

Family SES is also associated with reading achievement growth during the summer. Students from high SES families continue to grow in their ability to read after kindergarten and students from low SES families fall behind in their reading growth at a comparable amount. Additionally, the summer setback disproportionately affects African American and Hispanic students because they are more likely than White students to come from low SES families. Also, low SES families typically lack the appropriate resources to continue reading growth when school is not in session.[31]

Neighborhood Influence[edit] The neighborhood setting in which children grow up in contributes to reading disparities between low and high SES children. These neighborhood qualities include but are not limited to garbage or litter in the street, individuals selling or using drugs in the street, burglary or robbery in the area, violent crime in the area, vacant homes in the area, and how safe it is to play in the neighborhood. Low SES children are more likely to grow up in such neighborhood conditions than their high SES peers. Community support for the school and poor physical conditions surrounding the school are also associated with children’s reading. Neighborhood factors help explain the variation in reading scores in school entry, and especially as children move on to higher grades. As low SES children in poor neighborhood environments get older, they fall further behind their high SES peers in reading growth and thus have a more difficult time developing reading skills at grade level.[32]

School Influence[edit] School characteristics, including characteristics of peers and teachers, contribute to reading disparities between low and high SES children. For instance, peers play a role in influencing early reading proficiency. In low SES schools, there are higher concentrations of less skilled, lower SES, and minority peers who have lower gains in reading. The number of children reading below grade and the presence of low-income peers were consistently associated with initial achievement and growth rates. Low SES peers tend to have limited skills and fewer economic resources than high SES children, which makes it difficult for children to grow in their reading ability. The most rapid growth of reading ability happens between the spring of kindergarten and the spring of first grade. Teacher experience (number of years teaching at a particular school and the number of years teaching a particular grade level), teacher preparation to teach (based on the number of courses taken on early education, elementary education, and child development), the highest degree earned, and the number of courses taken on teaching reading all determine whether or not a reading teacher is qualified. Low SES students are more likely to have less qualified teachers, which is associated with their reading growth rates being significantly lower than the growth rates of their high SES counterparts.

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