Hēmi Whaanga

Missing in translation: Maori language and oral tradition in scientific analyses of traditional ecological knowledge (TEK)

Recent conceptual shifts in ecology towards integration of humans into ecosystems requires all possible sources of ecological knowledge available (Berkes 2004, 2009 this issue). Māori traditional ecological knowledge of natural systems (TEK) can add valuable ecological data to more conventional scientific studies as the former tends to be diachronic, based on a cummulative system of understanding the environment founded on observations and experience (Gadgil et al. 1993; Berkes 2008), while the latter is frequently synchronic, with experiments that may explore causal effects in ecological patterns (Newman & Moller 2005; Moller et al. 2009a). However accessing TEK can be both difficult and time-consuming, as demonstrated by the 14-year research project Kia Mau Te Tītī Mo Ake Tonu Atu (the ‘Keep the Tītī Forever’ research project; Moller et al. 2009a). We argue that oral traditions offer a wealth of information that is frequently overlooked, in part because of a lack of knowledge of te reo Māori (the Māori language) and, further, a lack of recognition of the inextricable link between biological and cultural diversity (Maffi 2005). Māori rarely express concepts and ideas directly, rather tending to use imagery in order to understand and convey history (Tau & Anderson 2008). Thus, whakataukī (ancestral sayings), pūrākau and kōrero (myths and stories), karakia (prayer), and waiata (song) are enduring and relevant as “records of tribal memory” (Kawharu 2008). Such cultural knowledge is not always easily accessible, and may require extensive contextualisation to make sense. Many of the above vehicles for TEK are embedded in idiom, dialect, and tribal identity markers, and are dependent on the structure, meaning and function of their context. That is, they are rarely transparent at face value (Steiner 1998). Posey (1996) argues that taxonomic systems, emic perceptions, and codified knowledge of overt and covert categories depend on language as a major vehicle for cultural transmission. Māori structured taxonomies differ from Linnaean taxonomy, for example, as whakapapa (genealogy) expresses relationships between ecosystem components, human beings, and their relationship with the environment (Roberts et al. 2004). Additionally, each name has its own whakapapa, imbued with information about the process of naming. Thus, names may reference tribal markers, for instance, and in doing so create a knowledge system for future generations to follow. Unfortunately, traditional knowledge of names, classifications and taxonomies has been eroded over generations (Tipa & Nelson 2007). However, current work on  

He Matapihi Mā Mua, Mō Muri: The Ethics, Processes, and Procedures Associated with the Digitization of Indigenous Knowledge—The Pei Jones Collection

The digital era has transformed how people live their lives and interact with the world and knowledge systems around them. In Aotearoa/New Zealand a range of initiatives incorporating Indigenous knowledge have been implemented to collect, catalog, maintain, and organize digital objects. In this article, we report on the ethics, processes, and procedures associated with the digitization of the manuscripts, works, and collected taonga (treasures) of the late Dr. Pei Te Hurinui Jones—and describe how it was transformed into a digital library. It discusses the decision-making processes and the various roles and responsibilities of the researchers, family members, and institute in this process.

Evaluation of a traditional Māori harvesting method for sampling kōura (freshwater crayfish, Paranephrops planifrons) and toi toi (bully, Gobiomorphus spp.) populations in two New Zealand streams

ABSTRACT Representative sampling of crayfish in streams is often impractical, especially in non-wadable habitats, or in areas with soft substrates. Whakaweku are artificial habitats made from bracken fern (Pteridium esculentum) that can be used successfully in a range of habitats. We compared whakaweku, minnow traps, fyke nets and electrofishing for sampling freshwater crayfish (kōura; Paranephrops planifrons) and bullies (toi toi; Gobiomorphus spp.) in two streams with differing stream characteristics and fish assemblages. Whakaweku captured a full-size range of kōura of both sexes, including small kōura (OCL 7–12 mm) that were not caught by minnow traps or fyke nets. Colonisation by kōura reached 90% of maximum after 2 weeks and CPUE was constant from 2 to 9 weeks. After 9 weeks, CPUE decreased due to decay of the fern fronds. Whakaweku are an effective sampling tool that are inexpensive, simple to set, and do not require expensive equipment or specialised training.

Rāhui and conservation? Māori voices in the nineteenth century niupepa Māori

ABSTRACT In the Māori worldview, humans are linked directly to flora and fauna through whakapapa (ancestry). As such, conservation can be expressed, not in terms of preserving ‘otherness’, but in terms of sustaining ‘us-ness’—our very selfhood, and our relationships and interactions with nature. We investigated the shifting discourse on the use of ‘rāhui’ (prohibition, restriction) and conservation-related words in nineteenth century New Zealand using material from the early Māori newspapers (niupepa). Our search revealed numerous uses of ‘rāhui’ but very few uses of ‘kaitiakitanga’ (guardianship, stewardship) or conservation in discussion of resources. The discourse included concerns around legislation, land alienation and land loss, that all impact rangatiratanga (authority, autonomy, chieftainship) and the kincentric relationship with nature.

Māori oral traditions record and convey indigenous knowledge of marine and freshwater resources

ABSTRACT Whakataukī are part of a strongly developed Māori oral tradition that conveys critical information about aspects of life, society and tribal memory, including ecological knowledge. Such codified knowledge depends on language use and structure as a key mechanism for cultural transmission. Additionally, many meanings may not be apparent without knowing the historical, cultural and linguistic context from which the whakataukī originated. We examined a primary dataset of c. 3500 versions of whakataukī, drawn from collections published after European arrival c. 200 years ago, to determine how marine and freshwater principles, practices and knowledge bases have developed in response to changing environmental and societal contexts in Aotearoa. We present information on marine and freshwater resources contained in whakataukī to shed light on the connections between humans and their environment that transcend prosaic uses and enlighten deeper social and behavioural engagement with the surrounding environment. Understanding past engagement can help shape future marine and freshwater relationships in Aotearoa.

Matariki Tāpuapua: Pools of Traditional Knowledge and Currents of Change

The study of astronomy has shaped cultures, societies, science and religion and influenced the evolution of all peoples. For Māori, the results of thousands of years of living with, studying and talking about the stars were woven into the language, culture and environment. Traditionally, Māori held a vast knowledge of astronomy, and their studies of the night sky played an important role in everyday life. This knowledge has, unfortunately, become less visible in the glare of contemporary European culture. However, in the last 20 years, there has been a renaissance in Māori astronomy and astronomical knowledge and, in particular, the revitalisation of the Māori lunar calendar (maramataka), ocean navigation and the Matariki (Pleiades) celebration. We focus on the celebration of Matariki and explore how this traditional practice is returning to play a significant role in the modern cultural landscape of Aotearoa New Zealand.