The Role Of Rāhui In The Maori Culture

Rāhui is expressed in the Maori language as a ban or restriction on a place of conservation due to the scarcity of resources. New Zealand law has adopted this Maori concept of Rahui and can be seen in legislation as drawing on three of the original uses of rahui; used to replenish resources, death or ownership of land. Rāhui is a practice by which it follows the protocol of protecting through prohibition. Local iwi who have been harvesting and utilising the resources from land, sea or forest, can implement a Rāhui to ensure the environment can replenish itself. Ideally, the use of rāhui was meant to provide the resources with a safeguard.

The definition of Rāhui is still not completely understood and has resulted in different interpretations of the word. These differences may be due to inaccurate representation or lack of understanding when information about Rāhuis was legalised. Alternatively, another misunderstanding of the word may be due to the unwillingness of individuals to incorporate this significant part of Maori culture into the legal system. In New Zealand's written texts, currently, there are three key reasons which laws and legislations draw on. The original uses of a Rāhui are, replenish resources, ownership of land and death. These three factors are the key ideas when the decision to place a Rāhui is based upon. Each one of these factors relates to conservation and the biodiversity of the environment, to ensure the environment is treated with respect along with the iwi members who imposed the Rāhui, allowing no human contact with the land to help replenish the resources or respect the deceased as well as Maori culture.

Historically, the previous rahui that had been put in place were written down by Pakeha people, Maori composers or individuals that were skilled or educated. This perhaps resulted in the insufficient understanding and knowledge of previous Rāhui across the country, as many different individuals recorded the historical events. However, lately, the uses of Rāhui and where bans are located is all recorded on the Ministry of Fisheries websites as a vast majority of the Rāhui are in marine environments. There were two major kinds of methods to install a rahui. The first is a Rāhui implemented “with teeth” and the other “without teeth”. If a Rāhui is implemented with teeth, the principles behind this determine whether a specific prayer or song is performed, allowing the “powers of the gods to become part of the Rāhui and give it teeth or supernatural enforcement”. According to individuals, on some occasions, slaves were buried beneath the site of the rahui to increase the potency of the Rāhui, which would scare individuals who tried to walk the area of the Rāhui, ultimately resulting in respect for the environment and allowing that area to replenish. Whereas if a Rāhui is not installed with teeth, the individual who performs the prayer does not ask the powers of a god to become part of the Rāhui. Therefore the strength and potency of the Rāhui are lowered. A chief of a local iwi now states a prayer to enforce the Rāhui over the area. This change towards the “no teeth” Rāhui was a result of the Tohunga Suppression Act of 1907.

It is now illegal to practise this act and bury individuals beneath the site to mark the site and acknowledge a Rāhui is present. At the front of the area, a wooden carving or post is placed in the ground or in some cases a member of the local iwi guards the entrances of the site. Local iwi spread the word about the implemented Rāhui in communities to ensure the public knows what particular areas are considered sacred or restricted, preventing human interaction on the sacred site. Along with instating a Rāhui, the other principles of this procedure are the enforcing and lifting of this ban. It is unclear as to how a Rāhui is lifted as there is a lack of information available to refer to. However, as it is now illegal to enforce Rāhui with “teeth”. The procedure to remove this has been recorded. It requires the post at the front of the Rāhui to be burned in an “ahi taita (a sacred fire in connection with various rites) that had been made especially for the gods.

Initially, some of the primary uses of Rāhui were to claim ownership of resources or land that was considered valuable. This would occur when an iwi arrived at a specific location and wanted a specific resource. The Rāhui acted like a scared border keeping other iwi out. A typical example of this is the constant feud and resurrection of the British flag. Hone Heke and Governor Fitzroy may have been on account of the British flag flying, resembling the post set up to notify others a Rāhui was in place. The flag when erected, was like symbolising ownership of the land. Hone Heke repeatedly chopped down the flagstaff at Kororäreka which was repeatedly resurrected by Governor Fitzroy. Rāhui are no longer set up to claim ownership of land or resources. Legal documents are in place to ensure no one owns the land or resources. Another one of the original uses for Rāhui that is still widely used today is to place a Rāhui on an area where a significant death has occurred. The reason for this is for the sacredness of the tapu when leaving the body. Simultaneously the rāhui is a way for Tangata whenua to pay their respects to those who have passed away. The length of time this Rāhui were in place used to last for years. With times changing, a Rāhui placed for death only lasts for about a week. It is thought that the length of the Rāhui has decreased due to the number of resources needed to keep the individual sustained. If all Rāhui imposed, were of the extent that Māori ancestors made them, then the majority of New Zealand's resources would be under Rāhui at any given time. This would affect all individuals as everyone relies on these resources for their daily living. If these Rāhui were still present, there would be individuals who would not abide by these rules or become not accustomed to the practice of Rāhui anymore.

Not only disrespecting the Maori culture but making the Rāhui invalid. As the New Zealand Herald wrote, a Rāhui has been placed around the area of Mt Ruapehu after a man died falling into Te Wai ā-moe (Crater Lake). This Rāhui lasted just over 24 hours to allow the family time to grieve as well as ensure safety mechanisms were in place and provide time for sacredness to dissipate after the death. The last reason why Rāhui is established is to ensure natural resources continue to replenish. Historically, a Rāhui was placed on all environments and ecosystems. However, now it is more predominantly placed on marine environments. This is due to the inability to merely cut off resources to individuals. This kind of Rāhui needs to be continually used to ensure our resources are continually renewed and can replenish themselves. Today there are many Rāhui in place and they are respected. They are widespread over marine environments but lack the respect and support needed to keep them maintained over land. One of the most significant national issues currently is on whether to place a Rāhui over Waitakere Forest. This is an effort to prevent Kauri Dieback disease. Scientists and iwi have addressed the Auckland Council to place a Rāhui over the Waitakere Forest.

Many other organisations support the instalment of a Rāhui over these forests to protect the biodiversity as humans are wearing down the terrain. Auckland City Council has rejected this proposal due to reasons such as the inability to monitor and enforce compliance. The Maori have taken this rejection of the Rāhui as a decision based on cultural arrogance rather than practicability. This could be because historically, Maori individuals or iwi have not been addressed correctly when it comes to managing their resources or land. This decision to reject has caused a backlash, resulting in evidence that Maori practises and culture of environment management are not seen equal to those who are not of Maori heritage. Another current example of where a Rāhui is placed today is located on Mahia Peninsula. These Rāhui are placed to ensure the environment has time to replenish resources.

There are four different Rāhui placed over the peninsula, one of the Rāhui is out past the peninsula in the ocean, not affecting any individuals, aside for commercial fishers. The other is close to Waikokopu. This area is closed off due to the depletion of muscles in the area. The depletion is thought to be due to contaminants flowing downstream as well as fishing pressures. The other two Rāhui located in this area have been situated there since 1945. Due to a petition which took place in 1943, allowing there to be an exclusion zone for all commercial fishing. With very few people populating the peninsula and local iwi honouring the rahui, the Rāhui has been able to last this long. However, this respect for the Rāhui is not as common is more populated places over New Zealand. Pakeha attitudes towards Maori values and the environment are not as respectful as those of the Maori, due to the increased competitiveness of resources and land. Although there may be little respect for the Rāhui and Maori beliefs, Rāhui is still incredibly important and needed if the environment is to continue to supply natural resources. Kaikoura, in the South Island, is well known for its seafood and hosts many tourists each year. The seafood is easily accessible in Kaikoura with much of it close to the shore.

Many tourists and travellers take the seafood from the beaches and rock pools, unknowingly causing harm to the population of seafood in that area. With locals and iwi aware of the problem, a Rāhui was placed over the area to prevent people from coming to collect this food. Unfortunately, tourists did not quite understand the significance of the Rāhui and a temporary closure had to enforced by the Ministry of Fisheries. The implementation of a Rāhui placed on an area of conservation and biodiversity has proved to be beneficial for the environment and the immediate nature in the area. Allowing nature time to replenish and recover, preventing any human destruction and managing human interaction with resources. Te Rarawa chair Haami Piripi said he noted that monitoring has revealed “explosive growth” in paua stocks.

The power of the Rāhui scares individuals as they fear the consequences of what could happen if breaching the area occurred. Rāhui is very relevant today, with many issues such as the rejection of Rāhui on behalf of the Auckland City Council and the active Rāhui on Mahia Peninsula. Each of these events has taken a toll on the Maori culture and environment. Without these Rāhui in certain places, it is clear nature would not have time to replenish itself and may result in a destruction of these natural resources caused by human interaction. To ensure that rules and regulations behind the Rāhui are understood and obeyed by all individuals, it requires more support from local councils and iwi as well as non-Maori individuals to ensure that the prime reason behind a Rāhui is treasured and understood. As for Auckland City Council rejecting the Rāhui, it could be possible that this decision may result in the Waitakere Forest dying off. To prevent any further objections of Rāhui, we must begin to value, learn and understand the Maori culture and recognise that their opinion or input towards environment management is as valid as any other person.