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Kuranui waka, ready for its helicopter ride (Photo: Te Kaahui o Rauru)
Kuranui waka, ready for its helicopter ride (Photo: Te Kaahui o Rauru)

ĀteaJune 20, 2023

The incredible recovery of a Taranaki waka, brought to light after 150 years

Kuranui waka, ready for its helicopter ride (Photo: Te Kaahui o Rauru)
Kuranui waka, ready for its helicopter ride (Photo: Te Kaahui o Rauru)

The remains of a waka connected to a significant conflict in the New Zealand Wars, which lay hidden in the Pātea River for more than 150 years, have been recovered. Airana Ngarewa was there.

A waka believed to be at least 154 years old has been discovered and recovered in the Pātea River in Taranaki. What remains of the waka, one-half to two-thirds of its hull, rested on a bend in the river. Seven to eight metres in length and estimated to be anywhere between 300 and 500kg, the waka was found by chance.

Local iwi gather at the recovery site; Airana Ngarewa with the waka on the banks of the Pātea River (Photos: Te Kaahui o Rauru; supplied)

After 20 dead eels had washed ashore at Pātea Beach towards the end of May, Manawa Energy, which owns the Pātea hydroelectric scheme further up the river, had commissioned two contractors, Bart Jansma of Riverwise Consulting and Andrew Briggs of 4sight, to monitor the health of eels in the river. It is on this journey that something like a waka was first spotted and iwi were notified. In the end, it was my own father, Darren Ngarewa, an iwi historian, who verified it was indeed a waka, removing the mud on its surface and determining by the red colour underneath that it was made from tōtara. Because of its make, the area where it was found, the adze marks on the hull and the lashing holes, it is believed to be at least 154 years old. 

four people on a river bank, digging a waka out of mud
The waka was secured before being dug out of the mud on the banks of the Pātea River (Photo: Te Kaahui o Rauru)

That was the last time this area was occupied by Māori. After the conclusion of Tītokowaru’s campaign against the Crown in 1869, many members of Te Pakakohi, Ngāti Ruanui and Ngā Rauru took refuge at Kuranui Pā, an area that could only be accessed by the river. The colonial forces pursued this group and on June 13 of the same year, despite the warning by resident magistrate James Booth that he could not enforce a surrender, Major Noake approached the pā by canoe. When the colonial forces landed, the men of Kuranui raised their guns but Ngawaka Taurua, one of three chiefs occupying the pā, laid his down at his feet and his men followed suit. One hundred and twenty three men, women and children, everyone at Kuranui except a few who had managed to flee, was arrested and on the following day, in 17 of their own waka, they made their way down the Pātea River where Ngawaka would again be responsible for negotiating the surrender of others who were implicated in fighting alongside Tītokowaru. The men, recorded as Te Pakakohi, were later sent to Wellington where 74 were convicted to be hanged and quartered for being in open rebellion against the Crown, the sentence later being reduced to between three and seven years of hard labour in Otago. As a result of the conditions they were kept in and the labour they were made to complete, 18 of the men would die there from a variety of diseases.

Two side by side photos, the first of a helicopter with a waka secured underneath, the second a close-up of the waka hanging from ropes
After being dug out of the mud, the waka was airlifted by helicopter to a nearby track (Photo: Airana Ngarewa)

Given the make and the proximity of the discovered waka to Kuranui Pā, only metres from one of its banks over a narrow part of the river, it seems likely that this is its origin, perhaps left behind by those of Kuranui after their arrest or destroyed by the colonial forces. The scorched earth policy originally implemented in the area by General Chute meant anything seen to be useful to Māori would be destroyed including kāinga and crops, a policy that led directly to Tītokowaru’s campaign against the Crown. 

The name Kuranui is said to be a reference to a species of moa that was once abundant in the area. In wānanga, the night before the recovery, this was the name given to the waka, acknowledging its connection to Kuranui Pā and referencing the waka as a great treasure to all who whakapapa to the men, women and children who were arrested there. 

The waka is secured to a trailer to be taken to a secure location to be preserved (Photo: Airana Ngarewa)

One hundred and fifty four years later to the day the men, women and children of Kuranui departed the papakāinga in their 17 waka, the waka Kuranui was removed from the bank. The waka was first secured, dug out of the mud, and then placed onto a cradle where it would then be lifted onto a nearby track by helicopter. Suzanne Rawson of Heritage Preservation Field Support Solutions, who helped lead the recovery alongside iwi, the Pātea Historical Society and Manatū Taonga, reported that this is the first time a waka of this era has been airlifted by a helicopter. From there, Kuranui was placed on a trailer and taken to a secure location to be placed in a large tank of water to be preserved. Given the size of the waka, the preservation process is anticipated to take two to three years.  

All those involved on the day of the recovery, around 50 people in total, hope that when the time is right the waka Kuranui will return to Pātea where it can stand as a memorial to all those who lived, loved and laid down their guns at Kuranui Pā. 

This is Public Interest Journalism funded through NZ On Air.

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(Getty Images)
(Getty Images)

ScienceJune 19, 2023

The transformative power of pūtaiao in Māori scientific research

(Getty Images)
(Getty Images)

Before we can Indigenise science, we have to decolonise science, and the pūtaiao model provides a pathway.

We are witnessing a resurgence of Indigenous knowledge and growing acknowledgement of its scientific value worldwide.

In Aotearoa, there’s been some progress, including the introduction of a public holiday to mark Matariki, the beginning of a new year in maramataka, the Māori calendar based on the phases of the Moon, the movement of stars and the timing of ecological changes.

But progress has not been straightforward, with some scientists publicly questioning the scientific value of mātauranga.

At the same time, Māori scientists have drawn on and advanced mātauranga and continue to make space for te reo, tikanga and honouring Te Tiriti o Waitangi in research.

Our recent publication explores pūtaiao – a way of conducting research grounded in kaupapa Māori.

In education, pūtaiao is often simplified to mean science taught in Māori-medium schools that includes mātauranga, or science taught in te reo more broadly. But science based on kaupapa Māori is generally by Māori, for Māori and with Māori.

Our research extends kaupapa Māori and the important work of pūtaiao in schools into tertiary scientific research. We envision pūtaiao as a way of doing science that is led by Māori and firmly positioned in te ao Māori (including mātauranga, te reo and tikanga).

Image: Archi Banal

Pūtaiao as decolonising science

Pūtaiao privileges Māori ways of knowing, being and doing. It is a political speaking back for the inclusion of te ao Māori – mātauranga, te reo, tikanga and Te Tiriti o Waitangi – in science.

Conducting research this way is not new. Many Māori scientists have drawn on mātauranga and kaupapa Māori in their research for decades. Our conceptualisation of pūtaiao is an affirmation of the work of Māori scientists and a pathway for redefining and transforming scientific research for future generations.

Decolonising science is at the heart of pūtaiao. It challenges and critiques the academy and disciplines of Western science. Decolonising science requires a focus on histories, structures and institutions that act as barriers to mātauranga, te reo and tikanga.

We argue that decolonising science is a necessary step before we can Indigenise science.

Like mātauranga, pūtaiao is embedded in place and in the people of those places. It centres, prioritises and affirms Māori identity in the context of scientific research and science identity.

Ngā Pae o te Māramataga research lead Dr Ocean Mercier (Illustration: MsMeemo)

The importance of the researcher in pūtaiao

How we identify as Māori – tangata whenua or rāwaho (people not related to the hapū or whānau), ahi kā (people who keep the home fires burning) or ahi mātaotao (people who may have been disconnected to the land through lack of occupation over generations) – fundamentally changes how we interact with people and place through research.

To practise pūtaiao effectively, researchers are required to understand who they are and how that informs the research questions asked, the research relationships formed, the location of the research and the way research is conducted.

Kaupapa Māori, as articulated by distinguished education scholar Graham Hingangaroa Smith, requires two approaches to decolonisation: structuralist and culturalist.

Culturalist approaches centre te reo, mātauranga and tikanga. The groundbreaking work led by professor of marine science and aquaculture Kura Paul-Burke, using mātauranga to enhance shellfish restoration, is an excellent example of a culturalist approach to decolonising science.

A structuralist approach means paying attention to and dismantling the structures within science which continue to exclude Māori knowledge and people. It encourages us to think about the colonial roots of science and how science has been used to justify colonial violence and oppression of Māori.

Captain Cook’s “scientific voyage” to Aotearoa is a great example of how colonisation occurred under the guise of science.

Challenging the status quo

Pūtaiao reframes the conversation around the inclusion of mātauranga Māori in science. It considers the relationship between te ao Māori, the researcher and science to imagine how to decolonise, Indigenise and transform science.

We understand science not simply as scientific knowledge but as a knowledge system that spans research, education, academia, scientific practice and publications, as well as the evaluation and funding and access to science, its legitimacy and its relationship to policy and government.

There has been much research on Māori experiences within the science system, including the cultural double shift when Māori scientist are expected to lift their colleagues’ understanding, racism and the difficulties of inclusion. A lone Māori scientist is often tasked with upskilling their colleagues, representing Māori on committees and leading cultural practices in addition to standard loads of supervising, teaching and research.

To challenge the status quo, we explored different ways of creating ecosystems or “flourishing forests” of Māori scientists to advance pūtaiao. This includes creating networks of Māori staff in science by establishing research centres such as Te Pūtahi o Pūtaiao and the Centre of Indigenous Science.

It also means creating research projects that move beyond the siloed disciplines within the science system. In this way, pūtaiao enables Māori to see themselves and be seen within science.

Pūtaiao offers a practical foundation, connecting Māori science leaders to transform science. Whether this happens through new university courses, academic programmes, research centres, institutions or regional and community hubs remains to be seen.

It is certain, however, that pūtaiao, conceptualised as kaupapa Māori science, offers many pathways for Māori scientists to continue to draw on and advance more than mātauranga to decolonise and, ultimately, redefine science into the future

Te Kahuratai Moko-Painting is co-director of the Centre for Pūtaiao, University of Auckland. Tara McAllister is a research fellow at Te Herenga Waka — Victoria University of Wellington

This article is republished from The Conversation under a Creative Commons licence. Read the original article.