Through a weaver's lens: availability and sustainability of raranga resurces with a focus on Kuta (Eleocharis sphacelata)

Tracey Takuira (Te Arawa, Matātua, Ngāpuhi, Tainui),  Te Whare Wānanga o Awanuiārangi Whakatane

Taonga species or customary materials such as Kuta/Paopao (Eleocharis sphacelata), Harakeke (Phormium tenax,), Pīngao (Desmoschoenus spiralis), Tī Kōuka (Cordyline australis), Raupō (Typha orientalis), Toetoe (Cortaderia spp.), (Scheele, 2010a, Herbert, & Oliphant, 1991) as well as many more natural resources, are significant to the cultural identity of Māori people. For example, “the exercise of kaitiaki responsibilites towards these taonga species and their environment, is a fundamental aspect of Māori culture, and kaitaki relationships are important sources of identity” (Waitangi Tribunal, 2011).

Today cultural significant plants are no longer necessary for survival, but they are important for traditional arts and crafts, customary food preparation and herbal remedies (Ministry of Environment, 1997). The need to sustain culturally significant resources is recognized in our environmental legislation. The challenge is to develop management regimes’ that will safeguard cultural use rights and traditional knowledge, while also maintaining the plants for their intrinsic and ecological values, for the benefit of society in general (Ministry of Environment, 1997; Te Whiti Love, Kruger, Tutua-Nathan, & Barns, 1993; Waitangi Tribunal, 2011).

I chose to look at wetlands and waterways and to advocate in this study how the land, plants, birds, fish and water have always been culturally and environmentally important to us as Māori, taonga tuku iho; na ngā tūpuna. As part of my ongoing study of raranga (weaving) along with mātauranga Māori associated, my studies have enabled me look further into not only the plants and their uses, but also the environment in which they inhabit. According to Puketapu-Hetet (1999), “Raranga is more than just a product of manual skills by caring for the material (plants), the raranga, and for someone else (whānau, hapū, iwi), the wairua of raranga is being acknowledged”.