Exploring Indigenous Understandings of River Dynamics and River Flows: A Case from New Zealand

Abstract

Indigenous communities are particularly sensitive to the use and development of freshwaters, as they hold distinct perspectives on water which reflect their identity, and their custodial obligations to manage tribal waters. Within New Zealand, Maori (the indigenous people) have, for generations, voiced their concerns about the continual modification of waterways within their tribal territories. Until about the mid-nineteenth century, water quality was at the forefront of issues concerning human manipulation of rivers and streams. A range of new issues then arose that were increasingly concerned with reduced river flows. Of the many techniques developed to address these issues, many rely heavily on professional expertise and objective, scientific philosophies, which often fail to recognize cultural values, and benefit from cultural knowledge. This essay presents examples of the knowledge of streams and rivers held within Maori communities that could benefit contemporary resource management if it can be determined how cultural knowledge and practices and scientific approaches can be communicated and integrated.

Keywords:

• Maori
• Indigenous Resource Management
• Indigenous Knowledge

Acknowledgements

New Zealand interviewees cited in the paper were K. Davis and M. Gray. This research is funded by National Institute of Water and Atmospheric Research (NIWA) as part of its FRST funded research program “Water Allocation: Protection of Instream Values.”

Notes

1. The vision of Te Runanga o Ngai Tahu can be accessed at www.ngaitahu.iwi.nz

2. This quote is taken directly from the Resource Management Act 1991.

3. Twenty tribal members were interviewed in 1997 as part of Stage 1 of the Taieri Project with a further 18 interviewed in 2000 as part of Stage 2.

4. It must be acknowledged that on occasion there may be more than one interpretation for a placename.

5. A stream in South Canterbury.

6. A stream found in North Otago.

7. The art of mokihi is being revitalized. Across the South Island of New Zealand there are many training workshops held where those who desire can learn how to build mokihi.

8. The study catchments were the Taieri catchment (in the Otago region), the Kakaunui catchment (in North Otago), and the Selwyn Catchment (in the Canterbury Region). Ten Maori living within each catchment were interviewed.

9. The Lower Taieri catchment is found in the South Island of New Zealand.

10. Flax has been planted and is used to take-up excess contaminants in the wetland. However, this has the potential to damage flax fiber and limit cultural uses. Flax also prefers well-drained soils, although it can survive being inundated or dewatered for short periods. To maintain the large area of open water preferred by duck shooters, water levels are kept artificially high, in effect keeping the flax inundated for much of the year––again to the detriment of the plant and limiting cultural use. Finally, mahinga kai means accessing and using resources. The wetland has a protective covenant that makes it illegal to disturb or damage indigenous species. Until this covenant is modified, the wetland cannot be a mahinga kai. More importantly the species prioritized by Ngai Tahu cannot even be tended or maintained as this represents a disturbance of indigenous species.

Additional information

Notes on contributors

Gail Tipa

Gail Tipa, Tipa and Associates, is a faculty member in the Geography Department at University of Otago, New Zealand