Mātauranga Māori
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Mātauranga (literally Māori knowledge) is a modern term for the traditional knowledge of the Māori people of New Zealand.[1][2] Māori traditional knowledge is multi-disciplinary and holistic, and there is considerable overlap between concepts. It includes environmental stewardship and economic development, with the purpose of preserving Māori culture and improving the quality of life of the Māori people over time.
The ancestors of the Māori first settled in New Zealand (
Mātauranga Māori has only recently gained recognition in the scientific community for including some knowledge consistent with the
Etymology and meaning
Mātauranga Māori as a phrase became popular in the 1980s after being adopted by the New Zealand Government and in tertiary education. The term became useful in part due to the Treaty of Waitangi claims process, which included requests for the protection of traditional knowledge.[5]
Kaupapa Māori is the foundation or principles of Māori thought. It is the governing principles from which mātauranga was created. The exact relationship of the two domains is not set; however, they are distinct concepts.[6]
Mātauranga - | sub-discipline |
---|---|
- huaota | botany |
- hapori | sociology |
- tōrangapū | political science |
- toi | arts |
- hanga poti | boat building, shipwright skills |
History
Mātauranga was traditionally preserved through spoken language, including songs, supplemented carving weaving, and painting, including tattoos.[10] Since colonisation, mātauranga has been preserved and shared through writing, first by non-Māori anthropologists and missionaries, then by Māori.
When mātauranga was recorded by anthropologists, the process was hampered by their preconceptions.[11] It was common practice to try to synthesis the geographic variation in mātauranga, leading to the creation of a single Māori oral history (e.g. the Great Fleet) and culture. These anthropologists informants were also sometimes paid per page for information.[citation needed]
Māori society refers to its traditional experts in healing as tohunga. Tohunga were often the only source of medicinal knowledge and education in Māori culture. In 1907, the New Zealand Parliament passed the Tohunga Suppression Act, which made tohunga practices illegal and punishable by fines or imprisonment. The Tohunga Suppression Act was finally repealed in 1962 under the Māori Community Development Act.[12] Although it caused in part the erasure of Māori knowledge and science, the legislation failed at large.[13] The New Zealand Government's intent was to inhibit traditional practices, yet some Māori people remained faithful to tohunga.[14]
Frameworks
As mātauranga stresses the connection of all knowledge, there is no single system for its division into sub-disciplines.[2] Whakapapa and the Māori language (te reo Māori ) are considered key overarching concepts. Whakapapa represents the connection between the natural and human world due to its common origin. It is commonly believed that mātauranga can be best understood in its own language and is the only way to preserve mātauranga in the future.[15]
A strong house (Whare Tapa Wha) | The octopus (Te Wheke) | Supporting structures (Nga Pou Mana) |
---|---|---|
Spirituality (Wairua) | Spirituality (Wairuatanga) | Family (Whānaunga-tanga) |
Mental health (Hinengaro) | Mental health (Hinengaro) | Cultural heritage (Taonga tuku iho) |
Physical (Tinana) | Physical (Tinana) | Environment (Te Ao tūroa) |
Family (Whānau) | Family (Whānaungatanga) | Land base (Turangawaewae) |
Uniqueness (Mana ake) | ||
Vitality (Mauri) | ||
Cultural heritage (Ha a koro ma a kui ma) | ||
Emotions (Whatumanawa) |
Measurement
Distance
There are two general types of distance measurement in mātauranga Māori, those based on the human body and those based on measuring stick or rope.[17] The human based measurement system included many different units, such as 'maro' which was the span of the arms outstretched horizontally. It is suspected that these systems were only of local use due to variation between people. The 'kumi' was the length of ten 'maro', this is the only recorded multiplier in mātauranga. Our evidence of the human-based system is highly reliant on the anthropologist Elsdon Best.[18]
The measuring-rod (rauru) was a way of preserving a particular human dimension. Some rauru were passed down through the generations as sacred objects and recorded the dimensions of import ancestors. Ropes were also used in measurement, particularly in the construction of building's floor plans.[17]
Name | Length of |
---|---|
Pakihiwi | Shoulder to fingertips |
Tuke | Elbow to the fingertips |
Kōiti | Little finger |
Kōnui | First joint of thumb |
Ringa | Width of the hand |
Awanui | Width of two hands (fingers closed) plus length of thumbs (outstretched with their tips touching) |
Matikara | Span of outspread fingers from the tip of the thumb to the tip of the little finger |
Time
Mātauranga uses astronomical observations, primarily of the Sun and Moon to measure time.[19] The Moon's phases are used to define the main subdivision of the year (maramataka). The timing of the New Year varied regionally across New Zealand, but was often based around the Pleiades star cluster (Matariki). Some iwi, for example, used the first new moon after the appearance of Matariki as the start of the new year.[19] The different lunar cycles of the year and the four recognised seasons were used to plan agriculture and activities, such as fishing.[19]
The natural world
The earth mother Papatūānuku[20] and land (Whenua) is also the name for a placenta. Genealogies are often used to show the connection between natural phenomena. As example Parawhenuamea (the personification of water) married her brother Putoto. Their son Rakahore married Hinekuku (the clay maiden), their children were Tuamatua (guardian of rocks found on the sea shore) and Whatuaho (greywacke and chert) and Papakura (volcanic rocks).[21]
Rocks that had practical utility (
Soil maintenance and modification was common for horticulture. This included adding gravel or sand for drainage and seaweed for fertilizer. Mātauranga concern for soil is also shown by there being more than 33 known names for different kinds.[23]
Cultivation of kūmara
By the time that European settlers arrived, Māori had large plantations of kūmara growing in many parts of New Zealand. According to Māori oral history, kūmara were not on board the original canoes that settled New Zealand, but were introduced following multiple return voyages into the Pacific.[24] Kūmara were traditionally grown as far south as Banks Peninsula. This is approximately 1,000 km further south than kūmara had been grown anywhere else in the world. The variety grown by Māori prior to the 19th century had a white skin and whitish flesh, unlike today's purple or orange-skinned varieties. The pre-European varieties grown by Māori can be left in the ground year-round in the tropics, but in the cool conditions of New Zealand, the tubers will spoil if left in cold soil over winter and spring. A wide range of techniques were developed to ensure reliable production, including careful choice of growing locations, drainage, the application of mulch and other materials to increase soil temperatures, the construction of walls to shelter the crop from the wind, and the lifting and careful storage of tubers during winter.[25]
Notable people
One notable woman was Wahakaotirangi, whose name translates to "completion from the sky".[26] As one of New Zealand's first scientists, Wahakaotirangi brought kumara to the Waikato region. When in Waikato, Wahakaotirangi built gardens in which she experimented with growing edible and medicinal plants, in particular studying how to make the kumara grow in its cooler climate. This was an essential innovation for the Tainui people of Waikato, as it provided them a reliable and sustainable source of food. Wahakaotirangi was also a part of the invention and launch of the Tainui canoe.[27]
Another notable woman was
Modern practice
Mātauranga has a strong influence on the thought of most Māori today.[2]
Most traditional Māori science is now focused on a particular practical problem with science-based organisations partnering with iwi, typically with government funding. Outputs include traditional scientific publications, as well as concrete benefits for iwi. Some examples include the geothermal toxicity in food[31][32] and identifying novel antimicrobial compounds.[33]
Traditional Māori science had major impacts on pre-colonial New Zealand. For example, Wahakaotirangi's innovations in agriculture ensured the formation and survival of the Tainui people. This influence persists, and is seen in such cases as the
Politicisation and critique of mātauranga
Effectiveness of environmental stewardship
Relationship to institutional science
After the Māori Renaissance, Māori academics campaigned for the creation of independent Māori Studies departments. There was a general sentiment that Māori mātauranga should be studied by Māori people, particularly in the fields of
Under colonisation Māori people, and women in particular, were treated as subjects rather than as creators of scientific knowledge, a treatment which continues to affect the sociological context of Māori women in science to this day.
In 2021,
See also
- Māori and conservation
- Māori music
- Māori traditional textiles
- Medicinal plants
- Native American ethnobotany
- Pharmacognosy
- Listener letter on science controversy
References
- ^ "Mātauranga Māori". Science Learning Hub. Retrieved 5 August 2021.
- ^ ISBN 978-0-429-18843-5, retrieved 3 August 2021
- S2CID 133205018. Retrieved 9 November 2020.
- ^ a b Cram, Fiona (August 2002). Maori and Science: Three Case Studies (PDF) (Report). Archived from the original (PDF) on 7 March 2022. Retrieved 12 May 2019.
- ^ "Mätauranga Mäori and Museum Practice". Te Papa National Services te Paerangi: 1–12. 2006.
- ^ Royal, Te Ahukaramu Charles (January 2012). "Politics and knowledge: Kaupapa Maori and matauranga Maori". New Zealand Journal of Educational Studies. 47 (2): 30–37.
- ^ "Mātauranga Māori | Parenting resource". www.parentingresource.nz. Retrieved 6 August 2021.
- ^ "Mātauranga Māori". Predator Free NZ. Retrieved 5 August 2021.
- .
- ^ "Māori weaving". Museum of New Zealand Te Papa Tongarewa, Wellington, NZ. 30 May 2016. Retrieved 8 August 2021.
- ^ Howe 2003, pp. 172–173.
- ^ "Maori Community Development Act 1962". New Zealand Legislation. New Zealand Parliamentary Counsel Office (Te Tari Tohutohu Pāremata). Retrieved 9 November 2020.
- ^ Rust, Beth. "Māori and Pacific Island women in science". Te Punāha Matatini. Retrieved 9 November 2020.
- JSTOR 40331147. Retrieved 9 November 2020.
- ^ Reilly et al. 2018, p. 393.
- OCLC 40462575.
- ^ a b c "Ngā Inenga Māori: A Preliminary Study on Māori Measurement". Callaghan Innovation Report No. 0734: Measurement Standards Laboratory of New Zealand. March 2019.
- ^ Best, Elsdon (January 1918). "The Māori system of measurement". New Zealand Journal of Science and Technology: 26–32.
- ^ a b c d "Early Māori measurement". Science Learning Hub. Retrieved 8 August 2021.
- ^ Taonga, New Zealand Ministry for Culture and Heritage Te Manatu. "Papatūānuku – the land". teara.govt.nz. Retrieved 12 August 2021.
- ^ "Mātauranga Māori and science". Science Learning Hub. Retrieved 12 August 2021.
- ^ "Pakohe–a rock that sustained early Maori society in New Zealand". scholar.googleusercontent.com. Retrieved 14 August 2021.
- OCLC 1202495549.)
{{cite book}}
: CS1 maint: location missing publisher (link - ^ Crowe (2018), p187
- ^ Crowe (2018), p189
- ^ "Whakaotirangi". Royal Society Te Apārangi. Royal Society of New Zealand Te Apārangi. Retrieved 10 November 2020.
- ^ a b "Maori and Pacific Island Women in Science". Te Punaha Matatini. Retrieved 12 May 2019.
- ^ Taonga, New Zealand Ministry for Culture and Heritage Te Manatu. "Poisonous plants used for food". teara.govt.nz. Retrieved 31 July 2021.
- ^ "Kahupeka". Royal Society Te Apārangi. Royal Society of New Zealand Te Apārangi. Retrieved 10 November 2020.
- ^ "Traditional Māori medicine helps kauri health, long-term monitoring suggests". Stuff. 23 September 2020. Retrieved 14 August 2021.
- ^ Published: 6 September 2011 (6 September 2011). "Risk assessment of contaminants in traditional food sources". NIWA. Retrieved 18 June 2014.
{{cite web}}
: CS1 maint: numeric names: authors list (link) - ^ Last aired on Tuesday 18 September 2012 (18 September 2012). "Project Mātauranga, Series 1 Episode 6 | Māori Television". Maoritelevision.com. Retrieved 18 June 2014.
{{cite web}}
: CS1 maint: numeric names: authors list (link) - ISSN 0303-6758.
- ^ a b Howe 2003, p. 179-182.
- ^ a b Pawson & Brooking 2013, p. 35-46.
- ^ "Anthropology and archaeology". teara.govt.nz. Retrieved 31 July 2021.
- ^ "Victoria University of Wellington". www.wgtn.ac.nz. Retrieved 31 July 2021.
- ^ "SCIM101 – Course Information System – University of Canterbury – New Zealand". Canterbury.ac.nz. Retrieved 18 June 2014.
- S2CID 144267043.
- ^ "150 Women in 150 Words". Royal Society Te Apārangi. Royal Society of New Zealand Te Apārangi. Retrieved 10 November 2020.
- ^ Dunlop, Māni (28 July 2021). "University academics' claim that mātauranga Māori is 'not science' sparks controversy". Stuff. RNZ.co.nz. Retrieved 21 March 2023.
- ^ Mayron, Sapeer (13 March 2022). "Controversial 'Listener letter' deemed not worthy of Royal Society investigation". Stuff. Retrieved 21 March 2023.
- ^ Tomlinson, Hugh (1 March 2023). "Maori 'ways of knowing' are not science, says Richard Dawkins". The Times. Retrieved 21 March 2023.
- ^ Dawkins, Richard (4 March 2023). "Why I'm sticking up for science". The Spectator. Retrieved 21 March 2023.
Sources
- Pawson, Eric; Brooking, Tom (2013). Making a new land : environmental histories of New Zealand (New ed.). Dunedin, New Zealand. )
- Best, Elsdon (2005). Forest lore of the Māori : with methods of snaring, trapping, and preserving birds and rats, uses of berries, roots, fern-root, and forest products, with mythological notes on origins, karakia used etc. Wellington, N.Z.: Te Papa Press. OCLC 156746436.
- Best, Elsdon (1996). Tūhoe, the children of the mist : a sketch of the origin, history, myths, and beliefs of the Tūhoe tribe of the Māori of New Zealand; with some account of other early tribes of the Bay of Plenty district (4th ed.). Auckland [N.Z.]: Reed. OCLC 39264131.
- Crowe, Andrew (2018). Pathway of the Birds: The Voyaging Achievements of the Maori and Their Polynesian Ancestors. David Bateman Ltd. ISBN 978-1-86953-961-0.
- Howe, K (2003). The Quest for Origins - Who First Discovered and Settled New Zealand and the Pacific Islands?. Penguin Books Press. OCLC 52750152.
- Reilly, Michael; Leoni, Gianna; Carter, Lyn; Duncan, Suzanne; Paterson, Lachy; Ratima, Matiu Tai (2018). Te kōparapara : an introduction to the Māori world. Auckland, New Zealand. OCLC 1031208695.)
{{cite book}}
: CS1 maint: location missing publisher (link - West, Jonathan (2017). The face of nature : an environmental history of the Otago Peninsula. Dunedin, New Zealand. )