Let the Rivers Speak

Abstract

This article explores deep underlying assumptions about relationships between people and the planet, and how these translate into very different ways of relating to waterways in Aotearoa New Zealand. In te ao Mäori – ancestral Mäori ways of living – rivers and lakes are the tears of Ranginui, the sky father, mourning his separation from Papatüänuku, the earth mother, and people are their descendants, joined in complex whakapapa that link all forms of life together. In modern ways of thinking, on the other hand, ideas such as private property, resource management and ecosystem services can be traced back to the Genesis story of God’s gift of ‘dominion’ to Adam and Eve over fish, birds, plants and the earth itself, including waterways, in which all other life forms are created for human purposes. In successive Waitangi Tribunal claims, iwi have disputed these assumptions in relation to fisheries, tribal lands and rivers, and, in worldleading legislation, the Whanganui River has been declared a legal person with its own rights. In this article, the authors discuss different ways in which the rights of rivers as rivers might be understood in scientific terms, investigating the ‘geomorphic rights’ of the Whanganui River, for instance, and how rivers as living communities of land, water, plants, animals and people might be understood through ‘river ethnography’, an approach that aligns a wide range of natural and social sciences with mätauranga taiao – ancestral knowledge of other living systems. They also consider how current policy discussions might be informed by such framings, so that river communities across Aotearoa New Zealand may be restored to a state of ora – life, health, abundance and prosperity.

Coastal Communities, Leisure and Wellbeing: Advancing a Trans-Disciplinary Agenda for Understanding Ocean-Human Relationships in Aotearoa New Zealand

“…Despite its pervasiveness in the everyday experience in Aotearoa New Zealand, the relationships between marine ecosystems, Mātauranga Māori and human health and wellbeing are still relatively under-studied. There is emerging evidence to suggest that the processes used in Māori 'science' have an important role in removing the boundaries between disciplines and helping teams of scientists with different areas of expertise to integrate their knowledge [22,41,42,47]. These processes are not only inspiring 'new conceptions of knowledge and approaches to creating knowledge', but are also helping to develop the 'skills that promote conversation and learning from different knowledge systems' [41] (p. 86).…”

“…Indigenous, First Nations, and Global South scholars have long been advocating for Western science to pay better attention to their knowledge systems; that 'when it comes to human/non-human relations, it is time to start learning from the [Global] South' [18] (p. 3). While there is widespread recognition that Indigenous knowledge [IK] systems often centralise long-term sustainable use of resources [18][19][20][21][22], IK is marginalised in international research about socio-ecological systems, except for research on/by/for Indigenous communities [20][21][22], and often reinforcing their wider societal marginalisation [22]. The 'ongoing privileging of one knowledge system' ('Western Science') and suppression of others including Indigenous epistemologies has 'left Western epistemology so dominant that it can now seem like the only possible framework' [23].…”

Mātauranga Māori in geomorphology: existing frameworks, case studies, and recommendations for incorporating Indigenous knowledge in Earth science

“…IMPs provide the opportunity for mātauranga Māori to be included in planning and research projects as a knowledge system parallel to Western science (Saunders, 2017). In addition to outlining key values and interests, IMPs provide specific guidance to researchers and planners on how each iwi (tribe) proposes consultation and engagement activities might proceed.…”

“…As previously discussed, many iwi (tribes) and hapū (subtribes) in Aotearoa-NZ have published iwi management plans or iwi environmental management plans that can outline research priorities for scientists (Saunders, 2017). Many IMPs contain information specifically relevant to geomorphologists.…”

Mātauranga Māori in geomorphology: existing frameworks, case studies and recommendations for Earth scientists

“…Essentially, Brierley et al (2018) state that the river has the right to be a river, the right to flow freely and transport sediment from the mountains to the sea. The river has a right to be a living system (Salmond et al, 2019). Brierley et al (2018) argue that Te Awa Tupua was a milestone achievement in river management and geomorphologic research because river scientists created research questions that reflected both societal and environmental values.…”