Ko au te ngahere
Rongoā Practitioners and Kaitiaki perspectives on the value and meaning of the forest
…I envision going into the ngahere where you can smell life, smell nature and everything is green and flourishing and growing wildly and the birds are singing and the waterways are clear…
RONGOĀ Māori is a system of healing used by Māori from pre-colonial through to contemporary times. It is an important component of te ao Māori.
A holistic practice, RONGOĀ encompasses herbal remedies, physical therapies like massage, and spiritual healing.
One main form of healing is known as RONGOĀ RĀKAU, which is medicine derived from plants or trees. Passed down from our ancestors over centuries, knowledge and understanding is guided by Tāne - God of the forest.
The most important aspect of RONGOĀ RĀKAU is its spiritual basis. To understand RONGOĀ RĀKAU and its healing properties, the healer must immerse themselves in the forest, and connect to senses beyond the physical.
Among the most pressing environmental concerns facing Aotearoa are biosecurity threats to the well-being of kauri and myrtaceae trees.
The BioHeritage National Science Challenge, Ngā Koiora Tuku Iho, is leading a program known as Ngā Rākau Taketake, Saving our Iconic Trees.
Part of this program, the Mobilising for Action theme focusses on better understanding the role humans can and do play in the well-being of these taonga trees.
He Taonga Kē Te Ngahere
(The forest is an extraordinary treasure)
The ngahere is indeed a wonder of nature Image Credit: Centre for Indigenous Psychologies
...is about better understanding the meaning and value Māori give to te taiao (the natural environment), ngahere (forest) and taonga (treasured) species.
Environmental concerns and the role humans can play in addressing them, including matters of biosecurity, can only be approached after first understanding how we understand and relate to te taiao, ngahere and taonga species.
Māori beliefs, values and practices are believed to be intimately connected to te taiao – the natural environment.
They are grounded in an inherent understanding of the inter-relativity between humans, the ecosystem, the celestial spheres, and the entire universe.
Māori are diverse, so beliefs, values and behaviours must take account of whānau, hapū, and iwi differences, as well as a range of other factors.
Grounded in Kaupapa Māori, the project He taonga kē te ngahere aims to delineate these diverse realities and understandings of Māori as they relate to taiao, ngahere, and kauri and myrtaceae in particular.
In doing so, this project provides an Indigenous Māori psychological perspective, which acknowledges Māori worldviews, into the biodiversity space in Aotearoa.
Click the button below to learn more about Indigenous Psychologies.
Rongoā practitioners and kaitiaki immerse themselves in te taiao Image Credit: Victoria Maikuku
Key Perspectives
Funded by Mobilising for Action, and led by the Centre for Indigenous Psychologies , this storymap documents themes that emerged from wānanga (purposeful discussions) with six pakeke (adult) RONGOĀ practitioners and KAITIAKI (environmental custodians) who regularly interact with the ngahere.
We asked them about their understandings of, and the varied influences on, the meaning and value of te taiao, ngahere and ngā rākau taonga (iconic trees).
As shown in the map opposite, the RONGOĀ pratitioners and KAITIAKI are located in various locations of Te Rohe Potae o Tawhiao (King Country).
They are connected through whakapapa (ancestral connections) to various iwi (tribal groups) including Ngati Apakura, Ngati Rereahu, Ngati Maniapoto, and Ngati Hikairo.
Key ideas about te taiao and ngahere that emerged from the wānanga with the RONGOĀ practitioners and KAITIAKI are highlighted in the following four themes:
- The importance of whakapapa and maintaining traditional protocols (tikanga) inform the theme respect.
- Perspectives on how to maintain a healthy ngahere and te taiao are provided in balance.
- Disconnection with te taiao and the loss of taonga species are presented in loss.
- Roles and responsibilities of the present and coming generations (rangatahi) are reflected in knowledge transfer.
Scroll through the images below to continue reading about each of the themes.
RESPECT
This theme acknowledged te taiao as the domain of Atua (gods/energies).
When engaging and connecting with the ngahere, whakapapa (ancestral connections) is important. Recognising the ngahere as both a tupuna (ancestor) and tuakana (elder) was emphasised.
...seeing them as tupuna, and letting the kids know that the ngahere is our tuakana, you know they rangatira to us
Tikanga, kawa and karakia were described as essential process when entering the ngahere. "Sensing" the environment beyond the physical and the importance of connecting with te taha wairua (the spiritual side) were highlighted.
… when I'm in that wairua state, and I'm harvesting and I'm talking to the plants, I've also got my tupuna that I'm calling upon to assist me
Acknowledging that all of nature (including humans) whakapapa or descend from a common ancestry led to a sense of interconnection or oneness with the ngahere.
Ko au te ngahere, ko te ngahere ko au (I am the forest and the forest is me)
BALANCE
This theme described how a heightened sense of connection with the ngahere is important to the RONGOĀ practitioners and KAITIAKI.
Being attuned to the ngahere ensures that imbalance is recognised more readily, and able to be addressed.
...you begin to recognise when the ngahere is getting a bit mauiui…
Sensing the mauri (life force energy) of the ngahere guides interactions with the bush, including knowing when to disengage or step away.
If it’s vibrant, it’s vibrance is beautiful, and when it’s a bit sad you can feel when it’s a bit sad… when I feel those times, I won’t spend a lot of time there, because for me that’s the time that the ngahere wants to be in its own state
To maintain a healthy ngahere, importance of balance and acting in sustainable ways is essential.
It's important to care for and maintain the supply so that I have an ongoing supply for years to come.
Planning before entering the ngahere was deemed essential. Engagement with the ngahere was usually for a reason or specific intention, and should be purposeful.
When I go in [the ngahere], I’m not just going in there for no reason at all. Sometimes I need to go in there to reconnect… got to be respectful of who we need to acknowledge and that our intention is for a purpose.
Caring for the natural environment in a sustainable, purposeful way was seen as essential for the wellbeing, and indeed very existence, of all living things.
Te taiao is life, without nature or without land or trees we are unable to live. We won’t be able to breathe, so we wouldn’t be able to exist without te taiao.
LOSS
If we do not care for our environment in healthy, sustainable ways, we risk the loss of taonga species. When we lose our taonga we lose a part of ourselves - some liken it to losing a loved one.
This was perceived as having devastating consequences for Māori and all of humanity, but was sometimes balanced with a sense of gratitude for what we currently have.
…I would definitely feel lost if our taonga species were eliminated, very pouri [sad] about that.
The loss of taonga was not only limited to animal and plant species. Colonisation saw the dismantling of Māori systems, values, customs and beliefs, and replaced with alternative systems of living.
Development was seen as the greatest contributor to the decline of taonga species because it creates a chain reaction throughout the entire ecosystem.
Development. I see it now in the properties around the moana, I see it now as the cities getting bigger and bigger and what I used to consider as kai land... which used to be for me orchards and market gardens, those are now expressways and new home development areas…
Loss of taonga also relates to loss of information and knowledge - knowledge that may have held the solutions to today’s problems.
… a loss of knowledge, loss of resource, loss of heaps of stuff, because if I think about what colonisation has done for us and how we’ve lost a lot of our information…
Concern was also expressed for the preservation of mātauranga outside of Māori communities....
There’s only a handful of scientists who have faith in what Māori do, part of that cultural and traditional practice that we had, way back in the day.
...despite being internationally recognised as experts in some areas.
Iwi Māori are recognised by the World Congress of herpetology (frogs). They are at risk of extinction… we've only got 3 natural populations of frogs in NZ.
KNOWLEDGE TRANSFER
This theme highlighted that intergenerational knowledge transfer is key to environmental sustainability.
RONGOĀ practitioners and KAITIAKI recognised that childhood experiences shaped their values and beliefs as adults. Much of their knowledge had been inherited from their elders - specifically the observations and teachings of their parents and grandparents. Observations of elders engaging within the ngahere, the wider taiao and making RONGOĀ RĀKAU were noted.
My grandmother used to use the ngahere for a number things… for rongoā… for mauiui whānau… to do kāngawai… to gather kiekie…
As they grew older, they frequently recalled the wisdom of their elders. Although the exact format of their practices may have changed, the essence (respect) remained.
I had to start getting Kiekie… I may not know nan’s karakia but I still need to know that I need to be respectful going into the domain of Tane Mahuta…
In turn, RONGOĀ practitioners and KAITIAKI recognised their responsibility to transfer this knowledge on to rangatahi (young adults) and mokopuna (children).
We take them to those places where we harvest from on the maunga and tell them the stories of the maunga then it gives them the validation because they can connect… because this is [their] tupuna..
Rangatahi can help care for the ngahere, and in turn, the ngahere can help rangatahi heal from intergenerational trauma. Elevating and empowering rangatahi through rangatiratanga (leadership) was highlighted.
Some people have frowned about our mokopuna and tamariki doing our water testing… but [they] understand what it’s all about, why we test the water, and they love working with the tuna…
Links to Biosecurity
All RONGOĀ practitioners and KAITIAKI had heard about kauri dieback and myrtle rust.
Perspectives and suggestions for areas of focus and future directions were shared, and focussed on increasing awareness and understanding, collaboration and knowledge sharing.
Increased Understanding
Understanding does not just relate to biosecurity risks and how to identify them. Understanding also involves recognising when te taiao is out of balance, and the ngahere is mauiui (unwell). Understanding must begin in childhood.
If we can get ourselves to a level where the tamariki can understand what a good rakau [tree] looks like, and what an unhealthy rakau looks like, they can identify something that’s not normal and learn what’s normal…
Increased Awareness
More awareness raising for our immediate biosecurity issues was emphasized. The need to respect current mitigation measures for biosecurity incursions was highlighted, and this was specifically in relation to Kauri dieback.
...we can stop it from spreading and obey what’s put in place in the ngahere… cleaning your shoes… more advertising about it… having stations where you can clean your shoes.
Current mitigation strategies for myrtle rust were unknown, perhaps reflecting a wider lack of awareness about myrtle rust among the general public.
Collaboration & Knowledge Sharing
Communication and partnership are two keys to healing and maintaining a healthy and thriving ngahere. The importance of sharing information, collaborating and respecting differing knowledge systems was emphasised.
DOC and research scientists and Māori should come together as an agreed group to see if they can deconstruct and reconstruct Kauri so all the different areas can be looked at without one view overpowering everything else
A large part of this will be respecting and embracing important Māori practices and beliefs, like wairuatanga and karakia.
Karakia is part of kaitiakitanga… kaitiakitanga is the principle of looking after the ngahere me te taiao.
Mobilising to Action
Rongoā practitioners are already mobilised to act for the environment Image credit: Victoria Maikuku
RONGOĀ practitioners and KAITIAKI are already mobilised to act for the environment.
Their regular interaction with the ngahere fosters a sense of oneness with the environment and deep respect for all life.
This heightened familiarity means they are attuned to the mauri of the ngahere and have a keen awareness for any ecological imbalance.
Mobilising the public to protect kauri and myrtaceae species from biosecurity threats would benefit from collaborative partnerships with similar pakeke, particularly those who have retained and frequently utilise the mātauranga of their ancestors.
In particular, developing initiatives that foster knowledge transfer and enable intergenerational partnerships with rangatahi are an important and meaningful pursuit.
Beauty is captured in every journey through the ngahere Image Credit: Victoria Maikuku
