ERST340 Assignment 2 – Sam Cooper (1114581)

Waimakariri Red Zone Theorist Perspective Plan 2016

Preface

It is my pleasure to be able to introduce the ‘Waimakariri Red Zone Theorist Perspective Plan’ that lie as alternate options of regenerating the Waimakariri Red Zone areas of Kaiapoi East, Kaipoi South and Kairaki. Part A of this report will cover the underlying planning theories/approaches from which the designs for the areas originated, in this instance, Ian McHarg, and Ebenezer Howard. Part B and C of this report includes a written explanation of the application of ‘Geomancy’ and ‘Green Spaces’ planning approaches to each of the three regeneration areas in the Waimakariri Red Zone, accompanied by a set of provisions for each planning approach. These planning provisions will be supported by maps that are attached to the end of this report, and can be pulled out to help when reading the plan. It is important to note that ‘Kaiapoi West’ and ‘The Pines’ Red Zone areas are of future land use for the overall regeneration project.

Sam Cooper

Lead Planner at Waimakariri District Council

16/5/16

Part A

First Contrasting Theory: ‘Green Spaces’ – (combination of Nature and Garden Cities)

Theorists: Ian McHarg (Design with Nature); Ebenezer Howard (Garden Cities)

McHarg and Howard’s theories promote a ‘green spaces’ approach towards planning, with cities being populated with nature and gardens amongst a functioning community. While it can be argued that Howard’s and McHarg’s theories are contrasting, the presence of ‘nature and greenery’ in cities is very much the highest commonality amongst these two theorists. They also believe in building cities with communities surrounded by green belts, with each community containing structures that include safety, and healthy living. Both McHarg and Howard advocate low density cities populated with trees which will further contribute to the cities health and attractiveness.

McHarg’s contribution to the ‘green spaces’ planning approach is shown in his famous book, ‘Design with Nature’, published in 1969. McHarg’s passion for nature is made clear from the beginning of the book, where he explains that the ‘land of the free’ or ‘home of the brave’ is in the vicinity of cities that include nature (McHarg, 1969, p.23). McHarg’s theory is built on designing cities that are an appreciation of beauty which McHarg calls ‘aesthetic’, tinged with high residential health and safety, and the ability for residents to achieve their hopes and desires (McHarg, 1969, pp. 29, 188, 197). McHarg defines beauty as green belts, ‘old trees’, neighbourliness and a worthy, respectable City Council (McHarg, 1969, pp. 35, 23, 80). Moreover, McHarg argues that greenery and nature can improve the health and safety of a community, as green environs can reduce distress, and can help contribute to good ‘physical, mental and social health’ (McHarg, 1969, pp. 187-188). Another factor McHarg states that can improve health is low density cities, as high density living has the potential to cause social pressure leading to health problems, such as heart and kidney disease, as well as suicide and alcoholism (McHarg, 1969, pp. 194). Ultimately, these aspects represent McHarg’s goal for cities to have a ‘harmony between man and nature’ (McHarg, 1969, p. 29). McHarg finds areas for developments of cities that are of ‘least social value and cost’, located away from greenbelts and nature (McHarg, 1969, p. 35). To find these ideal locations, McHarg uses geographic land overlays in order to pinpoint areas of the land that are of value (historic, water, scenic, recreation, residential, wildlife, institutional areas, and good soil). McHarg believes that vacant land areas not of value (following this analysis), are the appropriate lands for infrastructure (McHarg, 1969, pp. 36-41).

Howard’s famous ‘garden cities’ theory, is emphasised greatly in his well renowned book, Garden Cities of To-morrow. This has a major similarity to McHarg’s design with nature theory, on the subjects of health and safety, a city’s beautiful appearance, and greenbelts. Additionally, Howard advocated small communities (Fishman, 2012, p. 38) and designing for cooperation, particularly combining town and country. Howard promotes two types of garden cities - a ‘neighbourhood centre’ and one ‘civic centre’ (for recreation) (Fishman, 2012, p. 40) so that cities can be appropriately proportional. Howard’s small community or ‘neighbourhood area’ is represented by his idea for around six small communities around a large city, with each community to have 1,000 to 30,000 people, depending on the land conditions and geography. In between them, there would be green belts and farmland which would bring together town and country (Fishman, 2012, pp. 40-41). Howard believes this approach allows people to have their own personal space, which would include a garden in each home backyard, exemplifying ‘maximum utility and convenience’ (Fishman, 2012, p. 40). Howard’s notion for designing for cooperation is similar to aspects of McHarg’s theory, as Howard advocated his garden cities to be the ‘healthiest in the nation’ and to represent a

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‘harmonious society’. Howard believed a healthy and harmonious society could be achieved through the make-up of a low population density in each community that was surrounded by gardens, schools, libraries, meeting halls and churches (Fishman, 2012, p. 40-42). Additionally, roads, water plants and power were infrastructures that Howard believed would attract people to live in his city, as there was much poverty at the time of his books publishing. Howard’s ‘civic centre’ includes parks which are provided to the community at short walking distances for recreational activities.

Second Contrasting Theory: Spiritual & Auspicious Geomancy Planning Approach (‘Chosan Pibo’ & Maori Spirituality)

Theorists: Hong-Key Yoon (Chosan Pibo in Korea); John Gray (Nepal’s Auspicious housing); Glenis Mark & Antonia Lyons (Maori Spirituality).

It is widely known that the alternate planning approach ‘Geomancy’ is very broad, and can be used in entirely different ways. However, these three versions of Geomancy - ‘Chosan Pibo’, ‘Nepal’s Auspicious housing’, and ‘Maori Spirituality’ - are all very similar in their religious and spiritual values around land. Moreover, these three cultures have unique relationships with their respective landscapes, as all of their land planning decisions and eventual designs depend on the contents of their spiritual and symbolic ideologies, and beliefs. The idea of ‘auspicious sites’ is used in ‘Chosan Pibo’ geomancy ideals and in ‘Nepal’s Auspicious housing’. Hong-Key Yoon defines ‘auspicious’ as an ideal environment for human occupancy based on symbolic beliefs which will help modify Korean landforms, as an auspicious site ‘blesses occupants’, and hills. (Yoon, 2011, p. 244). Similarly, Gray explains that ‘auspiciousness’ in terms of housing is connected with places, objects and persons, and specific timing of construction which will be undertaken with special religious rituals. Furthermore, Gray states that spatial settings have an aspect of ‘sacred geography’, with directions for particular housing construction (Gray, 2011, pp. 74-76). While the word ‘auspicious’ does not specifically feature in any Maori planning approaches, there are many interrelationships in Maori’s approach to resource management planning relating to auspicious lands, in particular the ‘sacred’ Mahinga Kai places that have ancestral spiritual values to Maori Culture.

Hong-Key Yoon outlines ‘Chosan Pibo’ as the creation of auspicious sites by reducing ‘inadequacies’ of landscapes by ‘building small mounds of earth or stone’, which in Korea’s case, is constructing hills, in which the community will be ‘blessed’ and experience ‘auspicious energy’ to the people on the land, and will ‘modify the environment’ (Yoon, 2011, pp. 243-244). These hills represent Korea’s cultural ideals and artworks in ‘concrete form’, in order for a community to feel a visual unity. The spirituality in Yoon’s auspicious ‘Chosan Pibo’ landform is represented by the three different hill sides (with spiritually symbolic names) that protect the community from winds, and waterways (Yoon, 2011, p. 246). A key symbolic aspect to ‘Chosan Pibo’ is for waterways to be screened off from the view of the community’s village (Yoon, 2011, p. 255), the construction of which would be done by the whole community. The community doing this work together was driven by the religious beliefs that they would be ‘protected from misfortune, such as epidemics and natural disasters’ (Yoon, 2011, p. 256).

Maori forms of geomancy and spirituality are similar to that of ‘Chosan Pibo’. Mark & Lyons (2010) explain that the protection of particular land resources and monuments (e.g. clean water and mountains) according to Maori spiritual and religious beliefs will eliminate anxiety and misery and enhance ‘physical, emotional and spiritual health’ (Mark & Lyons, 2010, p. 1756). Furthermore, Maori geomancy is shown in the construction of a Maori home (‘Whare’), which is four sides, with each of the sides having cultural recognition – Whanau (family), Hinengaro (mental), Tinana (physical) and Wairua (spiritual) (Mark & Lyons, 2010, p. 1757). Additionally, Maori geomancy is

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reflected by the ‘eight tentacle octopus metaphor’ which aims to illustrate independence in Maori culture, which I will explain further in my plans section in this report (Mark & Lyons, 2010, p. 1757)

Likewise, geomantic auspicious practices in Nepal according to Gray (2011) are clearly present when building houses in the most appropriate ‘place’ and at the most suitable ‘time’, based on spiritual beliefs and rituals (Gray, 2011, pp. 76-77). A communities’ spatial conditions are determined by ‘sacred geography’, which is very similar to Maori geomancy. There are eight geographical directions (North/South etc.) that have cultural and religious worshipping practices attributed to each location, representing ‘directional orientation’ of a person’s body, particularly when taking part in an activity. Therefore, in the process of building a house, there are five key stages which are done slowly and carefully, and if successfully done, the community will be filled with ‘well-being, happiness and prosperity’ (Gray, 2011, pp. 77-78).

Parts B & C

The three types of Geomancy I have examined are examples of Geomancy as an overall planning theory - Hong-Key Yoon’s ‘Chosan Pibo’, Gray’s Auspicious Nepal community, and Mark & Lyons Maori Spirituality - can all be applied in the Waimakariri Red Zone areas to a large degree, as shown by the provisions below.

In Area A, the key proposal is to construct a large hill, which is to be named ‘Memorial Hill’ in memory of all the victims of the devastating 2011 Christchurch Earthquake. This will provide some visual comfort for the victim’s families in the Christchurch environment where there is a lack of hills. The designs in this area reflect the geomancy theories of Gray and Hon-Key Yoon. As shown on Maps 1 and 2 (‘hill zone’), these hills will be constructed in the areas of Kaiapoi East and Kaiapoi South. The construction zone of the hill will be at a width of forty metres wide, have an average height of fifty metres, and rise to a maximum height of eighty meters in the areas of Kaiapoi South. A key factor is the diverting of the Kaiapoi River from the view of the village in achieving the ‘Chosan Pibo’ because the site of waterways are spiritually desirable, as mentioned in rule 1.6. A tunnel will be constructed so that there is accessibility to the village area from the outside of it. In reality, the construction of this hill would have a significantly large amount of detrimental environmental effects. This includes polluted runoff into the nearby Kaiapoi River and Courtenay Stream that lead into the Waimakariri River, which is a key water source in the Canterbury Region. The hill still leaves plenty of space for two communities in the residential zones of Kaiapoi East, and in Kaiapoi South, where each community will have dwellings for 450 residents. As shown by the Area A provisions, geomancy is applied to planning by developing land and infrastructure largely based on spiritual and religious activities which play a large role in the land’s construction. The spiritual activities and rituals to be carried out in these areas are to be in memory of the victims of the Canterbury Earthquake, which is the overall theme of this development area in becoming auspicious.

Area B (refer to Map 3) is predominantly a Maori area in which is to be applied to the Waimakariri red zone land of Kairaki, which focuses on representing eight Maori values, such as the Octopus analogy. The Octopus’ head represents family, and the eight tentacles that represent Maori independence. For each tentacle, a proposed structure or landscape represents the eight values as mentioned on the plan. ‘Spiritual Tohu’ is represented by the location of the nearby stream that runs through the east of the area. ‘Whanau’ will be represented by the residential area, in which there will be 40 four sided dwellings. ‘Mauri’ is to be represented by the large Maori tombs and sculptures of famous ancestors. Large Rongoa trees will represent physical health, as these trees can be seen as a medicine that can improve community health. ‘Matauranga’ will be signified by education facilities such as a Maori school and university. ‘Wairuatanga’ (spirituality) is symbolised by the cemeteries

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and marae areas nearby the stream. Similarly, ‘Whatumanawa’ (emotional) is reflected by the cemetery areas as well. Lastly, a Maori art gallery including famous cultural artworks represents ‘Mana Ake’ (unique identity).

Plan 1 (Geomancy) Overall Objective/Need:

1.1. To develop and modify ‘auspicious’ landscapes by remedying inadequacies (‘Chosan Pibo’) which will allow for the community to have peace, good community health, and a harmonious relationship with lands that will lead to the avoidance of suffering and evil, while:

(a) Avoiding, mitigating and remedying any adverse effects on:(i) Nearby waterways.(ii) Atmospheric pollution. (iii) Sound pollution.

Advisory Note:

Area A is located in the landscapes of the red zone areas of Kaiapoi South (Map 2) and Kaiapoi East (Map 1). Area B is located in the Kairaki Red Zone area.

Policies

Area A (Refer to Maps 1 and 2)

2.1. Develop a community village that will be surrounded by ‘memorial hills’, as well as other symbolic and spiritual gestures, through undertaking religious and spiritual rituals that will serve as a ‘remembrance’ of those who lost their lives in the 2011 Canterbury Earthquake.

Area B (Refer to Map 3):

2.2. Develop a Maori village which emphasises Maori’s independence and values by incorporating the ‘eight tentacle octopus’ that represent traditional and spiritual Maori natural character values of:

(a) Spiritual Tohu (Rivers and Trees).(b) Whanau (Family).(c) Mauri (Life force). (d) Taha Tinana (Physical Health).(e) Matauranga (Education).(f) Wairuatanga (Spirituality).(g) Whatumanawa (Emotional).(h) Mana Ake (Unique Identity).

Area A Rules

1.1. All dwellings in the ‘Whanau’ must have four corners. 1.2. The earth shall not be disturbed for development of a community village, unless:

(a) A ‘blessing’ of prosperity takes place, honouring the Canterbury Earthquake victims.(b) Development of a dwelling is negotiated and approved by the owner of the land, who will

identify land where there are no ‘inauspicious or spiritually dangerous’ landscapes. 1.3. Where it becomes impossible to find an auspicious place to build on, the ‘inauspiciousness’ land

inadequacies must be remedied by:

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(a) A completed dwelling which will have two holes, one on one side of the house, and one on the other side to allow ‘spiritual gods’ to enter and leave the home.

1.4. While constructing all infrastructure, there must be regular prayers and worshipping for the Canterbury Earthquake victims and those who lost homes in the Kaiapoi area.

1.5. At the end of any infrastructure construction, and prior to being lived in or occupied by humans, evil spirits and sufferings are eliminated from a dwelling or community building by being inaugurated, by:(a) A spiritual and religious ritual (rite) being performed in memory of the Canterbury

Earthquake victims.(b) A small sheet is encircled around the four corners of the dwelling with spiritual significance

and remembrance of the Christchurch Earthquake victims.1.6. The community livelihood must be surrounded by a sacred hill, which blocks off waterways. 1.7. The construction of hills (‘Chosan Pibo’) must not exceed a width of forty metres or exceed a

height of eighty meters above the landscape. 1.8. Construction will be undertaken with stones and concrete. 1.9. The effects of the construction must not:

(a) Pollute local waterways that may be of natural character.(b) Cause excessive noise that will adversely affect nearby houses.(c) Pollute the air.

Advisory Note:

The above activity (Rule 1.6) has the potential for significantly detrimental environmental effects, and shall be assessed for environmental effects under schedule 4 of the RMA 1991.

Area B Rules (refer to Map 3)

1.10. All residential ‘whanau’ dwellings in ‘Area 2’ are four sided (a square shape) and well away from natural character values such as waterways, traditional Taonga (trees), and monuments.

1.11. Land development is avoided in areas of :(a) Wairuatanga (Spirituality).(b) Mauri (Life Principle and Objects).(c) Spiritual Tohu (River/waterways).

1.12. Water quality monitoring shall be undertaken by the community for the river behind the village on a regular basis, such as: (a) Water quality testing.(b) Riparian Planting around the river banks.

1.13. All Taha Tinana (trees as physical health) shall be fenced off.

The ideas of Howard and McHarg’s joint planning approach of designing communities alongside green spaces such as gardens and nature, can be very much applied to the red zone areas in Kaiapoi South and Kaiapoi East, as shown by the set of provisions below. Map 4 illustrates the positioning of four small ‘neighbourhood’ communities (indicated by ‘neighbourhood zone’ on map), with a dimension of 200 metres by 142 metres. In each of Kaiapoi East and Kaiapoi South, there will be a ‘green belt zone’ surrounding these small communities, which have the capability for agricultural use. Kaiapoi East has four small communities which each contain the core ideas and principles of Howard and McHarg’s joint ‘green spaces’ approach to planning, including healthy living, safety, and education areas, reflected by policy 1.3. There is a consistent structure to each community with

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these three key traits shown in Map 6, along with the dwelling sizes. Map 6 also shows how nature will be bought into the city, where the area between each dwelling will be a garden. This promotes positive mental health for the community that McHarg and Howard emphasise in their theories. Map 5 of Kaiapoi South has one small community, and is home to the ‘civic’ centre, which is proposed for recreational facilities that will contribute greatly to the health of these five communities. The location of the ‘civic centre’ on Map 5 for recreational use has been located in a position that is within an 800 metre radius to all parts of the five communities, allowing everybody in the entire five communities easy access to this recreational centre. There will be a road and walking track that lead into the green belts which will connect the small communities together that allows for the public to access this civic centre. Since the location of this recreation zone is on Kaiapoi South, a bridge over Kaiapoi River will be constructed in order to bring together the two areas for access to this recreation area.

Because McHarg and Howard advocate for communities to be very healthy and safe, phone boxes (with a lock) will be located throughout the streets of the communities, so if one person is alone or lost, they are always within reach of a phone to call for help, or a place to hide to protect themselves in a worst case situation. The aspect of safety is further mentioned in rule 1.5 through the requirement of all community having disaster evacuation plans, and is represented by Civil Defence building shown on map 6.

It is very important to note that in this plan, there is no plan written yet for the Kairaki area. There are rough thoughts of the construction of a highway that will potentially link up to the Kairaki red zone area to Kaiapoi East and South. At the present time, there is a Land Use Capability assessment underway to find an appropriate part of the landscape to build on in order to find the best location. Therefore, no design of Kairaki will be proposed until the result of the process of finding an appropriate area of the land for a highway is finalised.

Plan 2 (Green Spaces) Area A (refer to Maps 4, 5 & 6)

Overall Objective/Need:

Development and implementation of a landscape containing five small low density and attractive communities (‘Residential Zone’) surrounded by green belts (‘Green Belt Zone) that bring town and country together, that ultimately provide for healthy and safe living as well as education, by:

(a) Recognising and managing the effects of the key infrastructures that are planned to be built on this landscape development.

(b) Undertaking a ‘Land Use Capability’ assessment to identify lands of natural character that are culturally significant to Maori and not to be disturbed.

Policies - Land Development (LD)

1.1. Develop five residential zones (see maps 4, 5, 6) within the landscape area consisting of twenty-five to thirty dwellings that will contain up to five people maximum each, while ensuring that:(a) Any adverse effects on the environment that may occur as result of the construction of

dwellings must be avoided, remedied or mitigated. (b) All houses are to be the appropriate scale and density of the landscape space it is on

1.2. Promote the development of recreational facilities, taking into account the positive benefits of: (a) Active and healthy living.

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(b) A significantly improved community well-being. (c) Social opportunities within the community.

1.3. Recognise the need for, and promote the development of facilities for educational activities, such as:(a) Schools.(b) Libraries.(c) Museum.(d) Town Hall.

1.4. Combine the landscape design with elements of town and country, represented by:(a) Promoting ‘green belts’ (‘see Green Belt Zone’ on Maps 4 & 5) that would surround all five

communities. (b) Riparian planting zones planted around the river banks of nearby waterways.(c) Each house section having its own garden.

1.5. Prioritise and ensure each community has its own health and safety facilities as follows:(a) Medical centres (free of charge).(b) Four phone boxes in every one of the five small communities.(c) Local Civil Defence Emergency organisation which includes information guide for

appropriate disaster recovery procedures.

Rules

Rules LD Policy 1.1:

1. Each of the five communities shall not exceed a growth of more than 720 people2. Dwellings shall not be less than ten meters apart. 3. Development of residential areas is to be avoided in areas of Maori cultural and spiritual

areas such as: (a) Mahinga Kai.(b) Native Tapu.

4. A representative community company will be the landlord of all dwellings, setting housing prices and rent costs, in which all profit the community company gains will be put back into the community to improve and upgrade public buildings such as recreation facilities.

5. All five communities will have individual water supply and power supply.

Rules LD Policies 1.2 & 1.3:

1. All construction and development of infrastructure attributed to recreation and education must have measures to avoid or mitigate adverse effects of its construction on:

(a) Ecology and biodiversity values. (b) Nearby waterways.(c) Air. (d) Groundwater infiltration.2. Access to the recreation facilities zone for the entire five communities does not exceed a

distance of 800 meters.

Rules LD Policy 1.4:

1. Trees and gardens that are situated on footpaths shall not be placed where it blocks people’s views from their windows inside the home. 7

2. Green belt areas (‘Green Belt Zone’) can be used for some small agricultural activity, but owners of this land must provide a management plan which explains how the effects of the potential agricultural activity will be managed, and depending on this plan, the activity may require a resource consent.

Rules LD Policy 1.5:

1. All families or owners of property must submit an emergency management plan to the community’s local Civil Defence organisation, explaining their family’s property plans.

Maps

NOTE: Map 6 is the map above – the ‘Neighbourhood Area’. Unfortunately attached title was lost for this. Black indicates Houses, green areas represent green backyards. Other colours represent other services such as libraries, hospitals, convenience stores

References

Fishman, R. (2012). Urban utopias in the Twentieth Century; Ebenezer Howard, Frank Lloyd Wright and Le Corbusier. In S. Fainstein and S. Campbell (Eds.). Readings in Planning Theory (3rd ed.) Malden, Oxford: Blackwell Publishing, pp. 27-53.

McHarg, I. (1969). Design with Nature. Philadelphia, U.S.A: The Falcon Press.

Mark, G & Lyons, A. (2010). Maori healers' views on wellbeing: The Importance of Mind, Body, Spirit, Family and Land. Social Science & Medicine, 70(2010) 1756 – 1764.

Yoon, H. (2011). Human Modification of Korean Landforms for Geomantic Purposes. The Geological Review, 101(2), 243-260.

Gray, J. (2011). Building a House in Nepal: Auspiciousness as a Practice of Emplacement. Social Analysis, 55(1), 73-93.

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