Time to reflect, and to feast! (Photo: Leoboudv)
Time to reflect, and to feast! (Photo: Leoboudv)

ĀteaJune 3, 2020

Learning to live by the maramataka: Pipiri, Matariki and Pūanga

Guest writer
Time to reflect, and to feast! (Photo: Leoboudv)
Time to reflect, and to feast! (Photo: Leoboudv)

The Matariki and Pūanga stars are due to rise this month, signalling the Māori New Year. Rehua will set in the west at the exact time Pūanga rises.  So how do we see them and what are the best dates? 

With thanks to Matua Rereata Mākiha

We often hear about Matariki (Pleiades) as the marker of the Māori New Year and for many iwi and regions it is. “Ko Matariki te whetu kei te arahi i tēnei marama, he wehenga tau ki ta te Māori whakahaere”. The Pleiades is the star that heralds this month and divides the year according to the Māori system. This is particularly relevant to inland regions away from the sea, such as Tūhoe. However, the closer we are to the sea the more we are influenced by Tangaroa, and different star markers, such as Pūanga (or Pūaka in Te Wai Pounamu) are easier to see.

Tainui tribes such as Manukau, Raglan and Kawhia use two stars: Pūanga (Rigel in Orion) and Rehua (Antares, setting in the west). The setting of Rehua is observed in the west at the exact same time that Pūanga rises in the east. Other Ngāpuhi northern tribes also use Pūanga as the marker for the new year.

Our marker stars hold significant importance and are tohu for our sciences and epistemologies, as well as cultural and spiritual connection. Matariki in particular is known as a time of mourning and reflection, as well as indicating the coming season and weather patterns for the year ahead.

To help keep track of the days, you can download your own maramataka dial here. If you are on the west coast, set your dial to Rakaunui the day before the full moon. If you are on the east coast, set your dial to Rakaunui the day of the full moon. Reset your dial each new moon cycle.

The different energy phases on the maramataka dial.

When will Matariki and Pūanga rise?

Matariki and Pūanga will rise this month (pipiri) in the east before sunrise, during the phase of Tangaroa. If you set your dial you will find these dates fall around June 13 – 16. Although they rise around this time, it does not mean we will be able to see them with the naked eye, especially in Auckland. The best time to observe Pūanga and Matariki from Auckland is in July (Hōngoingoi) on the Ōturu day, one day before the full moon. With your elbow pointing down and your palm facing you, try placing your left pinkie on Taumata-kuku (Aldebaran) and looking to your thumb to find Matariki.

So when should we celebrate the Māori New Year?

It’s really up to you! The best thing I’ve learned is to try to observe the stars and other tohu from wherever I am. I might not see anything and that’s OK, at least I’m trying! Every rohe is different, rich with different pūrākau and it’s up to us to bring them to life. Traditionally, the New Year was celebrated with festivities for one week between the phase of Tangaroa and Whiro. Most importantly, the start of the Māori New Year is different everywhere you go. The maramataka is in tune with tides, tohu and the environment, it’s not a ‘one size fits all’ calendar.

Key dates

Rakaunui phase: 5, 6, 7 June – High energy. Oturu, Rakaunui and Rakau ma tohu brings te marama nui, the bright full moon and super high energy! Just like in the movies, when animals act up or people get a bit reckless, well… there is a reason. It is a time to be out, not contained, when energy and natural vibrations are heightened. It is also a time of abundance. As Papa Rereata says, if you need to plant or get things done, now is the perfect time.

Kore phase: 10 – 12 June – Low energy. Korekore tē whiwhia (to not achieve), Korekore tē rawea (to not celebrate) and Korekore piri ki ngā Tangaroa (half kore, half Tangaroa) are a reflective, low phase so relax, reflect and rest.

Tangaroa phase: 13 – 16 June – Matariki – Tangaroa a mua, a roto, kiokio. When the Tangaroa moon appears during the month of Pipiri, Matariki will rise. This is a productive period and a sign of the start of the Māori New Year.

Whiro phase: 19 – 21 June – Lowest energy, mutuwhenua, Whiro and Tirea. This phase is opposite to Rakaunui. It is on the opposite side of the moon cycle (month) and has the opposite effect and ahuatanga (likeness) of energy. So instead of feeling high you may feel very low. We can’t be 100% all the time, so take this time to look after yourself, whānau and friends.

Tamatea phase: 25 – 28 June – Unpredictable/changing weather and energy, Tamatea a ngana, a hotu, a io and kai ariki. Be cautious and prepared for unpredictability. If you are keeping a diary try note down anything out of the ordinary. Get more rest, drink more water and be prepared.

Utunga reciprocity days

Oike (9 June) give back to mother earth

Otane (16 June) give back to the forest

Ouenuku (23 June) give back to the heavens

Huna (29 June) give back to the ocean

More Reading

The give back days are spread out across the 30 day moon cycle. A first step to try to give back is to note down the day. The next step will be to understand the different atua (gods) each day represents.

Some people give back by feeding fish or cleaning the beach on Huna. Others clean the ngahere or plant on Otane. Ouenuku could be about devoting time to mindfulness.

Please note: This is intended as a guide to help you learn to about key dates in the maramataka and read the tohu (signs). Tohu will change from area to area and therefore while the dates above are accurate for Auckland Manukau Harbour area, dates may vary slightly for those in other rohe.

Keep going!
Ngāti Ruanui iwi leader and Māori Party co-leader Debbie Ngarewa-Packer at a checkpoint in Patea, Taranaki, May 2020 (Photo: supplied)
Ngāti Ruanui iwi leader and Māori Party co-leader Debbie Ngarewa-Packer at a checkpoint in Patea, Taranaki, May 2020 (Photo: supplied)

OPINIONPoliticsJune 2, 2020

Covid-19 checkpoints show the way for the role of iwi in the recovery

Ngāti Ruanui iwi leader and Māori Party co-leader Debbie Ngarewa-Packer at a checkpoint in Patea, Taranaki, May 2020 (Photo: supplied)
Ngāti Ruanui iwi leader and Māori Party co-leader Debbie Ngarewa-Packer at a checkpoint in Patea, Taranaki, May 2020 (Photo: supplied)

The commitment and coordination demonstrated can inspire us towards a true Te Tiriti partnership, reinforced by human rights, write Meng Foon, the race relations commissioner, and Paul Hunt, the chief human rights commissioner.

As we all get used to life at Covid-19 alert level two, we’ve been thinking about the success of the Iwi-led checkpoints in Taranaki, the East Coast and the Far North. Iwi set up checkpoints at these tribal boundaries to flatten the curve. They urgently responded to the threat of the virus by helping to contain its spread and by protecting their whānau and communities.

While the iwi checkpoints were hotly debated by some, the devastating effects of the 1918 influenza epidemic were top of mind for iwi who set up checkpoints – then, Māori died at seven times the rate of non-Māori. Coupled with the projections for the spread of Covid-19, iwi were very motivated to protect their communities. Just think of the coastal drive from Gisborne to Ōpōtiki and the low number of ambulances and hospital beds available should things get out-of-hand.

For us, the most powerful thing the checkpoints demonstrated was how Te Tiriti o Waitangi, reinforced by human rights, can work. The two treaty partners collaborated – with kāwanatanga, or governorship, represented through local councils, Civil Defence and the Police, and rangatiratanga, the authority of chiefs, upheld by hapū and iwi. This model of working together is one that the Human Rights Commission would like to see replicated.

Rangatiratanga: a fundamental human right

Rangatiratanga is a fundamental human right embedded in Te Tiriti, reinforced by the International Bill of Rights and the more recent United Nations Declaration on the Rights of Indigenous Peoples, which have been ratified or affirmed by New Zealand.

Rangatiratanga includes the authority to manage traditional territories, the right of self-determination for Māori so they can make decisions for themselves in their lands. The checkpoints give us hope that rangatiratanga will continue to be supported by local police and councils.

Iwi are exercising their tino rangatiratanga because, in their experience, relying on others has not worked well. In addition to the history of the 1918 epidemic, Māori communities were motivated to set up checkpoints because they have poorer health statistics and experience barriers to health services.

There were important aspects of tikanga (Māori customs) at play where Iwi members played a tūtei (lookout) role. They kept an eye on movements in and out of their communities, provided useful information to travellers, and collated data to contribute to the national effort. This shows manaakitanga or caring for visitors and kiatiakitanga, guardianship towards their communities. Checkpoints played an important monitoring role. In one morning a checkpoint in Pātea counted 500 vehicles on the road in breach of the Covid-19 alert level. Working with police and others, they enforced the rules and helped stop the spread of the virus.

This is a living example of the crucial provision in the International Bill of Rights which says that everyone has duties to their community. Human rights are not only about “I” and “me”, they are also about “we” and “us”.

Guidance from overseas

As the global pandemic took hold, the chair of the UN Permanent Forum on Indigenous Issues urged world leaders to prioritise indigenous peoples in the response and to ensure they were able to participate in developing local solutions to the pandemic.

Taking this into account, the iwi checkpoints contributed to Aotearoa’s success (to date) in combating Covid-19. Within this framework we felt that the checkpoints respected the right of the public to freedom of movement while aligning with the public health needs of the country under Covid-19.

We’re moving on from the need for checkpoints, but the need for partnership with iwi leadership and rangatiratanga is stronger than ever. The police response to this issue, led primarily by the deputy commissioner, Wally Haumaha, modelled a Tiriti partnership reinforced by human rights. This relationship between rangatiratanga and kāwanatanga is ready to be used across all aspects of government during the recovery programme. The time has come.

This requires the kind of commitment and coordination that was demonstrated by iwi under Covid-19. Let’s make equity another key component so we all contribute to, and share equally, in the  recovery. Equity, equality and non-discrimination lie at the heart of human rights.

We encourage the government and all New Zealanders to continue to explore how a true Te Tiriti partnership, reinforced by human rights, can work and build this into our way of being. With true partnership we are all winners.

Ātea