Conference Presentations
30th Novembeer 2025

Abstracts from papers presented at the combined HPA/ICOMOS Aotearoa New Zealand  Conference 2025

Introduction
The conference was held from 9-12 October in Napier. This was a joint conference with ICOMOS Aotearoa New Zealand
The theme was “Tell me a story” - Interpreting Our Heritage.
The following are the abstracts of the 18 papers presented at the Conference.

Your Stories: As told by Barbara W. Matthews Garden Journalist.
John Adam
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Garden Journalist, Broadcaster and Gardener Barbara W. Matthews (1917-2001) published significant stories – including genealogy - for over forty years from the early 1940s producing a legacy of garden histories about rural farms (Chesterhope Hawkes Bay–Nov. 1954), extinct plant nurseries and retired florists that remains relatively unknown as the New Zealand Gardener remains un-digitized. Recent popular reprints[1] published by the New Zealand Gardener in 2000 and 2024 have overlooked her significant “garden history”. As “assistant editor” she always authored stories alongside her husband and ‘editor’ JM Matthews and their diverse stories by paid authors. There is a Wikipedia entry for Barbara (and not JM) that is one of the few for any professional New Zealand gardener to date.
This paper will chart her publications - books and cited articles - and attempt to explain why she wrote these stories that focused on our people and places that have become one of the primary unrecognized records of the history of countrywide lost heritage places.
Finally organic gardeners and the new Auckland Humic Society (est. 1940s) challenged the Matthews promotion of Post World War II industrial technology creating new fertilizers, insecticides and herbicides. So why has this important contested subject including the international adoption of the New Zealand Compost bin remained invisible in the story telling of our heritage gardens and cultural landscapes?
Bibliography
Matthews, Barbara W. 1949. The Gladiolus. Cultivation in the Home Garden. Reed. 31p. [May have been published in 1934?]
Matthews, B. 1968. Modern Garden Motel Stands on Site of Auckland’s Pioneer Nursery. New Zealand Gardener. May. Pp. 508-509, 511.
Matthews, Barbara W. and Fraser, Conon (Photos). 1975 and 1983. Gardens of New Zealand. Hamlyn [144p] and Lansdowne Press [160p].
Julian Matthews. 'Matthews, Barbara Winifred and Matthews, James William', Dictionary of New Zealand Biography, first published in 2000. Te Ara - the Encyclopedia of New Zealand, https://teara.govt.nz/en/biographies/5m39/matthews-barbara-winifred (accessed 26 May 2025)
Barbara Winifred Matthews - Wikipedia

Something for every explorer: how Tohu Whenua connects new audiences with heritage through authentic tourism experiences
Pam Bain, Heritage New Zealand Pouhere Taonga
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Tohu Whenua is a heritage programme that was started in 2016 with the goal of connecting primarily New Zealanders with heritage in a tourism context and is a partnership between HNZPT and DOC with support from Ministry for Culture and Heritage, Te Puni Kōkiri and the Ministry of Business, Innovation and Employment. Tohu Whenua staff are employed by HNZPT. Through a process of engagement with iwi and community organisations it develops regional itineraries of places that provide high quality visitor experiences at the places where history happened. The programme sets out to ensure visitors can find authenticity, variety and cultural exchange, fostering new heritage audiences and enthusiasts.
Some of the keys to the Tohu Whenua programme’s success are the diversity of experiences promoted in the network and the way it is marketed to visitors. Visitors who don’t know they like heritage might find it in places they didn’t expect to – cycling a rail trail they signed up for for the scenery or picking up a souvenir in a boutique store nestled in a collection of Category 1 heritage buildings, Looking at, or interpreting, heritage as a collection of experiences enhances the stories associated with the places through the ways people engage with those stories. By linking them all together in a regional and eventually a nationwide network, Tohu Whenua builds knowledge, understanding and appreciation.
In June 2025, Tohu Whenua launched the Waitaha Canterbury itinerary. It is made up of 11 sites that stretch from Kaikōura in the north to Timaru in the south. This presentation will introduce the programme as a whole and then focus on the process associated with developing and launching the Waitaha Canterbury itinerary. It will highlight the variety of experiences offered by the Waitaha Canterbury sites, the engagement process that led to their selection and the marketing campaign developed by the Tohu Whenua team to promote the new region to visitors.

Ng King Brothers Chinese Market Garden Settlement – Interpreting our heritage
Arlene Baird
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The Ng King story has been more than a hundred years in the making – it’s a story of a successful Chinese market garden which grew to be the largest in the South Island, and its associated settlement which subsequently became a hub and safe haven for new Chinese immigrants. But it’s also a story of sacrifice, determination, perseverance and sheer hard work. A story of leaving behind a homeland and loved ones to create a better life for future generations.
Almost one hundred years later, with the site and buildings having fallen into a state of disrepair, a group of Ng King descendants, in collaboration with Ashburton District Council and Heritage New Zealand Pouhere Taonga, started the process of restoring the site and bringing the Ng King story to the world. The process faced many challenges but in January 2024 the site opened to the public, with great celebration, as a community heritage park.
Today the multiple layers of the Ng King story are told in many ways – on site through the restored buildings, story panels, school tours, and interpretive landscaping; and off-site through promotion via Ashburton Museum, and Tohu Whenua.
This place, and its story, is for everyone – providing a tangible reminder of the early settlers, an educational experience for visitors, and a valuable facility for the local community.

Paths, Places, and their Narratives – the Iron Age Wall of Mértola
Arnika Blount
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The small Portuguese town of Mértola is known to be an area of archaeological significance, having a continuous history of occupation that dates back to at least the Bronze Age. What is much less well known is that the town is the nucleus of a wider radius of archaeological and historic remains. These diverse structures, situated in the liminal landscape between the town and its rural territory, are little studied, neither physically nor intellectually accessible, and at risk from abandonment and hostile land management practices. The modern township also faces its own significant challenges, including increasing wildfire risk, a declining, aging population, and a lack of public spaces with connection to the wider landscape.
This paper presents ideas explored by a research project that aimed to address these complex challenges through the activation of synergies between the needs of cultural heritage and those of contemporary life. Initial investigations led to the development of an enhancement strategy for the territory around the town, centred on the potential to reveal a diachronic perspective of the landscape through the spatial and temporal relationships between sites. The archaeological and historic remains offered an opportunity to make connections through time, told through movement across the landscape and aided by interventions to facilitate reassociation and renewed significance.
While the outcomes of this project were born from the analysis of a specific context, the strategies that were explored have relevance beyond the boundaries of Mértola. They represent potential approaches to common challenges confronting little-studied sites associated with peripheral communities.



Transit of Venus Observation Site: Not much to look at, but, baby, she’s got it
Robyn Burgess, Senior Heritage Assessment Advisor, Heritage New Zealand Pouhere Taonga (Canterbury/West Coast)
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With next to no interpretation, it might seem hard to get too excited about two old brick piers and a concrete pillar spaced out on a grassy flat in Burnham. A little brass plaque on one of the brick piers gives a clue that it there’s more to this site than meets the eye: ‘At this site on 7th December 1882 an English Survey Party Under Colonel Tupman successfully observed the Transit of the Planet Venus to determine the distance of the Earth from the Sun. This pillar is now a reference mark for precise levelling. Erected by the Lands and Survey Department 1965’. But that’s the limit of onsite ‘interpretation’. Yet, as I found out when I researched this for Listing, the site is way more than just this. Let me tell you how it blew my mind. And we can discuss how might its story/stories be better shared, given its on restricted NZ Defence grounds and not publicly accessible.

Interpreting Ōtautahi / Christchurch through a bicultural lens
Lynda Burns
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During the post-quake redevelopment of the central city of Ōtautahi, Ngai Tuāhuriri and Christchurch City Council planned and installed integrated artworks, panels and audio-points from both tangata whenua and tangata tiriti perspectives.
This presentation delves into how the team considered the hapu's kaupapa alongside District Plan sites of significance and best practice in interpretation.

Who Tells the Story? Changing Mechanisms of Interpretation in New Zealand Architecture
Lianne Cox & Max Wiles
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Architecture in Aotearoa New Zealand has always told stories—but the ways those stories are shaped, whose voices are privileged, and how meaning is constructed have changed dramatically over time. This paper examines architecture not simply as a symbolic object, but as an interpretive process—one shaped by decisions about authorship, audience, authority, and values.
Through five case studies spanning 150 years of public architecture, we trace a progression in interpretive mechanisms:
• St Paul’s Cathedral (1860s) – an ecclesiastical narrative shaped by colonial and religious institutions.
• The Peren Building and Massey Refectory (1930s) – expressions of national pride and emerging local authorship.
• The Beehive (1970s) – centralised state storytelling via modernist metaphor.
• Te Matapihi / Wellington Central Library (1991) – bicultural identity expressed through spatial design, symbolism, and shared civic values.
• He Tohu, National Library (2017) – a co-authored, immersive experience rooted in te ao Māori and participatory curation.
We argue that interpretation in architecture is no longer just embedded in form, but generated through process—through who is involved, how decisions are made, and whose cultural frameworks are centred. In tracing this evolution, we reflect on how the authority to interpret has shifted from the colonial state to national institutions, and increasingly toward iwi and community-led voices.
This paper considers how built heritage, as both product and process, contributes to the ongoing negotiation of identity, power, and meaning in Aotearoa.

The Napier Women's Rest (former); a path to restoration
Ann Galloway
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The talk will include a brief history of the building; its origins, changes over time and 21st century decline, before describing the restoration process, the decisions which shaped this process and some of the challenges encountered.

The Landscape Tells the Story: Designing Place-based Narratives
Chris Hay, Creative Director and Owner of Locales.
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Chris will explore how specific places (pā sites, awa, battle sites, protest grounds, etc.) become narrative anchors. He will share how he has interpreted these sites through signage, sculpture, mobile apps/AR and oral histories, and how the land itself is treated as a storytelling partner—not just a backdrop. Many of these projects involve close collaboration with mana whenua and navigating layered histories in shared spaces.

Gaps in the protection of cultural landscapes as Aotearoa adapts to a changing climate
Kate Hooper-Pishief, PhD Candidate Environmental Planning, The University of Waikato
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The impacts of climate change and related hazards represent one of the most urgent and rapidly escalating threats to people and their cultural heritage worldwide (ICOMOS, 2019). As the climate crisis intensifies with more extreme weather events, we are seeing a rapid loss of established communities from areas impacted by natural hazards. In Aotearoa, cultural and ancestral Māori landscapes (cultural landscapes) are rapidly destroyed from both natural hazard events and climate adaptation measures. This loss is exacerbated by climate mitigation and adaptation schemes which include plantation afforestation (Ministry for the Environment, 2022); fast-tracking of development to accommodate the increasing number of communities displaced from hazard prone areas; and risk and recovery efforts associated with mitigating the impact of future hazard events. Climate change is threatening the retention of the unique heritage and associated Indigenous and local knowledges of Aotearoa. Retention of Indigenous and local knowledges has the potential to increase community resilience (Pearson et al., 2023). Natural hazards and emergency response and recovery will continue to harm cultural heritage unless a proactive approach to minimise these impacts is taken.
The objective of this research was to review relevant legislation and regulatory frameworks including emergency management, heritage, resource management and climate adaptation legislation to analyse how effective they are in protecting cultural landscapes as Aotearoa adapts to a changing climate. It evaluates gaps in current policies and explores how these gaps contribute to the loss of cultural heritage. The research focuses on Te Matau-a-Māui (Hawke’s Bay), on the east coast of the North Island of Aotearoa - an area severely impacted by Cyclone Gabrielle in 2023.
Review of Iwi Management Plans, District Plans and key legislation associated with heritage management identified gaps and inconsistencies in protection of our cultural landscapes and highlights the urgent need for the development of revised legislation and regulatory frameworks. It also identifies the need for proactive planning and coordination between mana whenua, local communities, government agencies, emergency managers, heritage professionals and planners. Closing legislative gaps and enhancing natural hazard response and recovery strategies will better protect cultural heritage which in turn may contribute to increasing community resilience as we adapt to a changing climate.
References:
ICOMOS Climate Change and Cultural Heritage Working Group. (2019). The Future of Our Pasts: Engaging Cultural Heritage in Climate Action. International Council on Monuments and Sites - ICOMOS.
Ministry for the Environment. (2022). Te hau mārohi ki anamata. Towards a productive, sustainable and inclusive economy. Aotearoa New Zealand’s First Emissions Reduction Plan. Ministry for the Environment Manatū Mō Te Taiao. https://environment.govt.nz/assets/publications/Aotearoa-New-Zealands-first-emissions-reduction-plan.pdf
Pearson, J., Jackson, G., & McNamara, K. E. (2023). Climate-driven losses to knowledge systems and cultural heritage: A literature review exploring the impacts on Indigenous and local cultures. The Anthropocene Review, 10(2), 343–366. https://doi.org/10.1177/20530196211005482

Preserving Auckland's Heritage: The Battle for Special Character Areas
Sally Hughes
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Auckland's older suburbs, with their 19th-century wooden villas and bungalows, have long been cherished by lovers of character and heritage. According to a 2024 report by Auckland University's Joshua Howie, these areas are unparalleled globally. Howie states, "Auckland's special character areas encompass a rare gem in global urbanism, a taonga – a collection of documented and protected timber architecture from the 19th and 20th centuries unrivalled worldwide in scale and quality."
Special Character Areas (SCAs) have enjoyed planning protection for many years, initially under district plans and later under the super city's Unitary Plan (2016). However, these areas are currently under threat from central government, which argues that they hinder Auckland's development. The Minister of Housing envisions 15-storey apartment buildings around train stations, particularly in the historic suburbs of Mt Eden and Kingsland.
What can those who value SCAs and the residents of these areas do to counteract this push from Wellington? Sally Hughes will outline what is at stake and what the Character Coalition and local residents are doing to save these suburbs.

The Conservation Plan Stripped Bare [with apologies to Duchamp]
Dr Ann McEwan & Tim Holmes
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This paper describes an approach to the production of conservation plans, which is aimed at delivering a plan proportional to the item and the change being considered.
Heritage practitioners throughout New Zealand will be familiar with James Semple Kerr’s Conservation Plan, the 7th edition of which is available on the Australia ICOMOS web site. First published in 1982, the foundational document may now be less read than remembered, but a fresh reading of it has much to tell us about the purpose of a heritage document that can be costly and directed at a very narrow audience.
Kerr poses the question as to what is a conservation plan? His answer is that ‘a conservation plan is a document which sets out what is significant in a place and, consequently, what policies are appropriate to enable that significance to be retained in its future use and development’ [3.1, p. 1]. He then goes on to say that the scope of a CP may vary from a DIY plan for a simple cottage to plans for sites of great complexity. This characterisation acknowledges from the start that a CP should be fit for purpose and flexible enough to meet the needs of a heritage building or site’s owners.
The type of place, needs of owners, range of problems encountered and skills available all mean that the scope and approach must be flexible if the contents are to be both useful and succinct. The structure of such plans should therefore be tailored to resolve relevant issues in the most direct way. ... The increasingly common use of ‘standard’ or ‘model’ conservation plan briefs should therefore be treated with caution and regarded only as a starting point and check list. The actual structure and scope of the plan has to evolve to suit the particular place and its problems. [emphasis added, 3.1, p. 1]
To be of value a conservation plan must be founded on as definitive an examination of all relevant data as is practical. Only then will the policies developed be soundly based and worth implementing. The key word for such an approach is ‘relevant’. Many plans are made fat by repetition and by the inclusion of unnecessary material. If the matter does not make a contribution to an understanding of the significance of the place or to the development and implementation of policy it should be omitted.
... It can be as dangerous to spend too much on a plan as it is to spend too little. The latter may result in a wrong or inadequate answer, but the former can bring the whole process into disrepute. [3.4, p. 2]
According to Kerr a CP must be capable of being carried out and to that end must be free of jargon that might inhibit understanding, and thus implementa1on, by lay readers [3.5, p. 3]. Kerr also argues against separating out the inputs of historians, architects, archaeologists etc to a CP on the basis that these disciplinary distinctions will weaken the interdependence of the evidence of heritage significance and potentially lead to a report of ‘inordinate and incomprehensible length’ [4.5, p. 9]. Kerr then goes on to state that the ‘urge to include hard won but irrelevant information and to repeat well known contextual history should be resisted’ [Ibid].
Graphical material is highlighted by Kerr for its ability to reduce textual bulk and enhance understanding, provided that illustrations are used to enlighten and not simply ornament the CP. Above all Kerr states that ‘[p]reparing conservation plans is a disciplined exercise’ [4.5, p. 10]; giving the example of avoiding the use of footnotes so as to supply superfluous material that the author can’t resist including in the plan.
With respect to assessing heritage significance, Kerr proposes that the objective should be ‘to engage the minimum number of persons having the necessary range of skills between them directly relevant to the assessment of the particular place’ [4.7, p. 18]. At 4.8 ‘Assessment of cultural significance’, Kerr describes polishing the notes taken for a statement of significance into a ‘pithy statement of less than a page’ [4.8, p. 18].
He then proposes four levels of significance for individual elements within the subject place: Exceptional, Considerable, Some & Little [4.8, p. 19]. The number of ‘rungs’ on the ‘ladder’ of assessment should be tailored to the place in Kerr’s view, consequently in some cases there will only be one rung or level [Exceptional] and in others two or three.
No practical conservation policy can be developed unless there is a reasonable knowledge of the physical condition and structural integrity of the place. This need only be sufficient to enable policy decisions to be made on the appropriate options for the treatment of the fabric. It does not normally involve detailed surveys, although in exceptional cases a complete understanding of a structural problem may be necessary in order to make a decision on whether a conservation project is feasible or not. [5.1, p. 23]
One further note that is of interest is Kerr’s concluding remark [5.6, p. 29] that Conservation Plans need to be formally adopted by the owner or other commissioning body and widely circulated to all persons managing, inhabiting and working on the place that is subject to the CP. In reality, in New Zealand, it would appear that many CPs remain as drafts that are not readily accessible and so are ultimately neither useful to nor determinative of good heritage outcomes.
Within Kerr’s glossary he states that the terms ‘Conservation Plan’ and ‘Conservation Management Plan’ are interchangeable and a matter of preference [p. 36]. By contrast it sometimes appears that a CMP is regarded as a lesser ‘beast’ than a CP within the New Zealand context. Under the heading ‘Publication’ in the glossary also Kerr states that ‘reports should be compact and as simple as the complexities of the place permit; when typeset, conservation plans range from 24 to 96 pages. A report which much exceeds 100 pages is probably no longer a conservation plan—or else needs editing’ [p.46].
Over forty years after James Semple Kerr set the bar, is it possible to reframe a shared professional understanding of the Conservation Plan in order to tell the story of a heritage building, site or place more effectively, efficiently and economically.
Remember, you are the boss, not the conservation plan, and it should be kept in its place. [4.5, p. 10].

Revealing the Unseen: Digital Interpretation of St. David’s Memorial Church, Mt Eden
Renata Jadresin Milic & Arlene Sisarich
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This paper presents the digital documentation and interpretation of St. David’s Memorial Church in Mt Eden, undertaken in collaboration with industry partners and the local community. Using high-resolution 3D scanning and meticulous modelling, we uncovered architectural details previously unnoticed, offering new insights into the church’s design and construction. The resulting digital geometries provided a richer, more nuanced understanding of the building’s spatial qualities, especially when compared with Daniel Boys Patterson’s original drawings of Kahui St David’s, presented in Burgess and Burgess, “Historic Heritage Assessment St Davids Memorial Church”. This project demonstrates how digital tools can deepen our interpretive engagement with heritage places and support community-led conservation efforts.

Sacred Spaces – stories of faith shown through architecture and art in Central Wellington.
Dr Richard Norman
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The compactness of Wellington city in the 19th century enabled the construction of many churches within easy walking distance. This talk is about a ‘pilgrimage’ first organised for the Wellington heritage festival in 2024, and due to run again on October 30, 31 and November 1, 2025. The walk starts with the gothic architecture of Old St Paul’s in Thorndon. It includes the colourful, storytelling glass of Catholic, Greek Orthodox and Anglican traditions, the Jewish synagogue, the simplicity of Baptist and Wesleyan architecture and the Society of Friends (Quaker) meeting house. Each faith has its stories on display also through layout and artefacts, such as the emphasis on pulpits in Presbyterian churches. This talk will give context to the faith traditions of Wellington, drawing from the book ‘Sunday Best’ by Peter Lineham about ‘how the Church shaped New Zealand and New Zealand shaped the church’

What's the story?
Mary O'Keeffe
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The Gordon Wilson Flats in Wellington were completed in 1959, and named for the government architect Gordon Wilson, who died that same year. Together with the McLean flats, they were built to provide social housing. The building is a category 1 historic place in the Heritage New Zealand Rarangi Korero heritage list, for its “outstanding historical significance [for] their association with the state housing programme that was initiated by the first Labour government in 1935 and then continued under subsequent administrations”. They are built in post-war ‘International Style’ Modernism.
However, despite their social, historical, architectural and technological significance the public narrative focuses on the visual aesthetic of the building, which is not its leading characteristic. How is there such a difference between the perceived and actual heritage values?

Who Tells the Story? Authority and Voice in the Interpretation of the New Zealand Heritage List Rarangi Korero
Anna Renton-Green
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The New Zealand Heritage List Rārangi Kōrero plays a central role in shaping the public understanding of Aotearoa New Zealand’s history. Through the formal recognition and interpretation of historic places it confers legitimacy on specific heritage values. This paper explores the question of interpretive authority: who gets to tell the story of our heritage, and how is that story framed?
Drawing on critical heritage theory – particularly Laurajane Smith’s concept of the “Authorized Heritage Discourse” – this paper examines the way the New Zealand Heritage List Rārangi Kōrero reflects particular social and cultural frameworks. While recent years have seen increasing inclusion of Māori heritage and broader recognition of intangible cultural values, many listings remain grounded in state-centric, architectural, or institutional narratives that are inherited from previous legislation and from changing methodologies and information standards.
As a case study, this paper focuses on 12 Fyffe Lane in Miramar, the first state house completed under the first Labour Government in 1937. Listed as a Category 1 historic place, 12 Fyffe Lane represents a foundational moment in New Zealand’s welfare state. However, a close reading of the listing reveals interpretive silences – particularly around class, urban Māori migration experiences, and the lived experience of state housing residents.
The paper argues that heritage interpretation must move beyond symbolic milestones to include diverse, community-led narratives, and explores how Heritage New Zealand Pouhere Taonga is embedding this work in its approach to Listing. Section 65 of the Heritage New Zealand Pouhere Taonga Act 2014, which provides for ongoing maintenance of the List, offers a statutory mechanism to support this interpretive evolution. Heritage, it argues, must be treated not as a closed record, but as an ongoing, contested conversation.

Hastings Eclectic Revivalism: A Whakapapa of Ornamentation
Charles Ropitini, Pou Ahurea Principal Advisor Relationships, Responsiveness & Heritage, Heretaunga Hastings District Council
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Hastings CBD has a wonderful collection of 1920s-30s heritage buildings designed in an Eclectic Revival style. The style is highly ornamented with motifs from Classical Antiquity, Egypt, Rome, Renaissance Europe, Moorish Spain, and Meso-America.
The 1920s-30s were an exciting time for Hastings architects and builders who were experimenting with concrete engineering and new ways of applying ornamentation to construction. Much of the influence for this shift came from America as local architects began to seek new ideas outside of the British worldview.
The 1920s saw a shift away from the heavy masonry of Edwardian Neoclassicism towards a cleaner Stripped Classical style which maintained the form of Neoclassicism without the use of ornamentation. The Stripped Classical style was hugely popular with Hastings’ residents who saw the style as progressive and modern.
The 1931 Hawke’s Bay Earthquake provided a rare opportunity to rebuild an entire town centre taking into consideration lessons learnt from the strong reinforced concrete buildings that withstood the quake. The result is a curated streetscape of 1930s Moderne and Eclectic Revival architecture rooted in Hastings Neoclassical past.
This paper attempts to tell the story of Hastings heritage architecture through the interpretation of its ornamentation and its whakapapa genealogy.

Tasmania 2.0 - A Practical Experience
Alex Vakhrousheva
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Alex Vakhrousheva will be discussing her recent time in Tasmania taking part in the Longford Academy Autumn School which covered the practical elements of building conservation, supported by an ICOMOS Travel Scholarship and the Greg Bowron Memorial Trust Scholarship. The Longford Academy is funded by the Association for Preservation Technology (APT) and takes place on Woolmers and Brickendon historic estates, two sites which are included in UNESCO's collective Heritage Listing of 11 Australian convict sites. The course provides the opportunity for heritage professionals from all areas of the industry to come together for a week of intensive study within a historic environment and gain insight into leading practices regarding the conservation of various traditional building materials.