Exploring Tūhoe environmental and ecological changes through the lens of the Maramataka
Explore the ResearchImagine watching a clock where the numbers constantly shift, the hands move unpredictably, and the chimes sound at random intervals. This is what climate change is creating for the Tūhoe people of New Zealand's Te Urewera region, whose traditional lunar calendar has guided sustainable living for generations.
The Maramataka, once a reliable ecological calendar, now shows increasing irregularities as the natural world responds to a warming planet.
For the Tūhoe, this isn't merely about inconvenient weather changes—it represents the disruption of ancestral knowledge systems.
Recent research conducted through the lens of Tūhoe traditional knowledge reveals not just how climate change is altering ecosystems, but how it threatens indigenous ways of knowing that have long enabled sustainable coexistence with nature 1 .
To understand the significance of the Maramataka, one must first appreciate the foundational relationship between Tūhoe and their environment. Unlike Western perspectives that often position humans as separate from nature, Tūhoe worldview recognizes an intrinsic connection between people and the natural world through the concept of matemateāone—a cultural belief that humans are linked to the environment in the most fundamental way 1 .
This connection isn't merely philosophical or spiritual; it's genealogical. Tūhoe trace their origins to the love shared between Te Maunga (the Mountain) and Hinepūkohurangi (the Mist Maiden). These primordial ancestors are physical embodiments of the natural world, making Tūhoe literally related to the environment through whakapapa (genealogy) 1 .
As descendants of the mountain and mist, Tūhoe share a familial bond with their surroundings—you don't merely observe your relatives; you maintain relationship with them. This profound connection has fostered the development of extensive localized knowledge of environmental patterns, weather signals, and seasonal indicators that became encoded in the Maramataka system 1 .
The Mountain - Primordial ancestor of Tūhoe people
The Mist Maiden - Primordial ancestor of Tūhoe people
The Maramataka is often described as a Māori lunar calendar, but this definition hardly captures its comprehensive nature. Far more than simply tracking time, the Maramataka represents a sophisticated framework for understanding the intricate relationships between lunar phases, environmental conditions, and ecological events 4 .
Different iwi (tribes) have their own interpretations of the Maramataka, each tailored to their specific environments 1 . For Tūhoe, this system has historically guided vital activities:
Timing the harvesting of wood pigeons
Identifying optimal periods for gathering eels
Reading environmental indicators for various activities 1
The system doesn't merely track lunar phases in isolation; it connects celestial movements with terrestrial events—when certain plants flower, when specific fish spawn, when particular birds fatten—creating an integrated seasonal calendar that has directed sustainable resource management for generations 4 .
| Tohu (Indicator) | Type | Traditional Meaning/Prediction |
|---|---|---|
| Plume of Whakaari/White Island | Weather | Sign of approaching rain or severe weather |
| Swarms of namunamu (sandflies) | Weather | Indication of forthcoming rainfall |
| Flowering of tī kōuka (cabbage tree) | Climate | Early and profuse flowering predicts long, hot summer |
| Cold weather and frosts in April | Ecological | Sign of good year for kererū (wood pigeons) |
| Appearance of Puanga (Rigel) | Celestial | Marks start of Māori New Year in various regions 4 |
Groundbreaking research titled "Huringa o te taiao: Tūhoe environmental and ecological changes through the lens of the Maramataka" took a novel approach to documenting climate impacts. Rather than relying solely on Western scientific measurements, the study employed Mātauranga-ā-iwi (tribal knowledge) research methodology, conducting five in-depth interviews with Tūhoe knowledge holders during spring of 2019 1 .
This methodology recognized that indigenous knowledge systems offer valid and valuable insights into environmental changes, particularly when those changes affect systems that Western science may not have been monitoring for long periods.
A central theme that emerged from this research was the critical role of tohu—ecological, environmental, and seasonal indicators—in predicting and recording local weather and climate conditions 1 . These tohu have allowed Tūhoe to establish intergenerational knowledge about climate patterns and changes occurring over time.
The knowledge holders described how their ancestors used the Maramataka not merely as a calendar but as a dynamic database that connected lunar phases with environmental responses. This system enabled them to identify not just what was happening in the present, but to predict what would happen in the near future with remarkable accuracy—until recently 1 .
| Research Element | Detail | Significance |
|---|---|---|
| Methodology | Mātauranga-ā-iwi (tribal knowledge) | Centers indigenous knowledge and ways of knowing |
| Data Collection | 5 in-depth interviews with knowledge holders | Gathers deep qualitative data from cultural experts |
| Timing | Spring 2019 | Captures contemporary understanding of changes |
| Analytical Framework | Through lens of Maramataka | Uses indigenous framework for interpretation |
| Key Focus | Tohu (environmental indicators) | Examines specific markers of environmental change 1 |
The research reveals the very specific ways climate change is disrupting traditional knowledge systems. Perhaps the most significant finding is that some maramataka and tohu that have been used for hundreds of years can no longer be relied upon in the same way 4 .
"Everything has its time… there's time for fish, there was time for oysters, time for mussels. And it never altered until recently. I realized about two years ago things are really changing. Things [plants] are blooming out of season. Fishing is all out of kilter. Mullet never came till winter and now you've got mullet coming any old time, sort of thing. It's really changed." 4
Affecting traditional food gathering: Kina (sea urchins) are no longer fat and ready for eating when pōhutukawa trees traditionally bloom in summer 4 .
Plants that have served as reliable seasonal markers for generations are now flowering and fruiting at unexpected times.
Fish like mullet are appearing at unexpected times, disrupting traditional fishing practices 4 .
Lunar phases that previously provided accurate forecasting are no longer reliably correlated with weather patterns.
These disruptions represent more than inconvenience; they signify the erosion of cultural heritage. When tohu become unreliable, the knowledge system itself is threatened, along with the practices, ceremonies, and sustainable management approaches that depend on it.
Understanding the value and function of traditional knowledge requires specific approaches tailored to indigenous contexts. The research into Tūhoe environmental knowledge employed what might be considered a "cultural reagent kit"—not of chemical solutions, but of methodological tools designed to respectfully gather and interpret traditional knowledge 1 .
| Research Tool | Function | Application in Tūhoe Research |
|---|---|---|
| Mātauranga-ā-iwi Methodology | Centers tribal knowledge frameworks | Ensures research respects and prioritizes Tūhoe ways of knowing |
| Semi-structured Interviews | Gathers detailed qualitative data | Allows knowledge holders to share stories and observations |
| Whakapapa (Genealogy) Understanding | Contextualizes environmental relationships | Recognizes intrinsic people-environment connection |
| Maramataka Literacy | Interprets lunar-environmental connections | Provides framework for understanding ecological timing |
| Tohu Identification | Recognizes environmental indicators | Tracks specific markers of seasonal and climate changes 1 |
The value of Maramataka knowledge isn't confined to history or cultural preservation. As climate change accelerates, this intergenerational knowledge offers powerful insights that could benefit wider society 1 .
Schools throughout New Zealand are increasingly incorporating Maramataka into their curricula, with remarkable results:
In the Far North, the entire school philosophy is based on the Maramataka, with terms aligned to lunar cycles and learning centered around fishing, gardening, and hunting activities 6 .
Teacher Michelle Haua plans classroom activities around energy levels predicted by the Maramataka, scheduling demanding academic work during high-energy phases and meditation or gentle activities during lower-energy periods 6 .
In Auckland has aligned its predator-free efforts with the Maramataka, with students discovering optimal times for rat trapping based on lunar phases 6 .
The long-term perspective embedded in Tūhoe environmental knowledge offers invaluable baseline data for understanding climate variability. As the research notes, this "long-term insight into ecological and environmental conditions within Te Urewera could give powerful insight into long-term environmental and climate variability, which can inform climate change discussion and policy." 1
This indigenous knowledge is now being recognized as a critical resource for developing effective climate adaptation strategies. By combining traditional observations with Western scientific monitoring, researchers can create more nuanced understanding of ecosystem changes and potential resilience strategies 1 .
Combining traditional knowledge with Western science
The disruption of the Maramataka represents both a cultural crisis and a scientific opportunity.
For Tūhoe, the changing reliability of traditional environmental indicators threatens a knowledge system intrinsically tied to identity and survival. As one knowledge holder lamented, gathering kina with whānau at Christmas time—once normal—"is at risk of becoming a thing of the past." 4
The study argues that "maramataka is another domain of information to look at environmental issues of climate change and requires an understanding of various disciplines ranging from ecology, biology, and astronomy to kaupapa Māori theory and social sciences." 1
As climate change accelerates, embracing multiple ways of knowing may prove essential to developing effective responses. The Maramataka doesn't just offer historical data; it provides a different way of seeing—one that recognizes the complex interconnections between celestial movements, terrestrial responses, and human activities. In the words of a Māori proverb, "Nāu te rourou, nāku te rourou, ka ora ai te iwi"—with your food basket and my food basket, the people will thrive. Similarly, with your knowledge and my knowledge, we may yet navigate the challenging climate future ahead.