Kaitiakitanga - Revision history

Idea: Idea moved page Archive:Kaitiakitanga to Kaitiakitanga

2026-09-29T05:10:09Z

Idea moved page Archive:Kaitiakitanga to Kaitiakitanga

← Older revision	Revision as of 05:10, 29 September 2026
(No difference)

Idea at 05:10, 29 September 2026

2026-09-29T05:10:00Z

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 In the traditional [[Te Ao Maori|Māori worldview]], '''''kaitiakitanga''''' is the concept of [[guardianship]] of the [[natural environment]]. A ''kaitiaki'' is a guardian, and ''kaitiakitanga'' refers to the process and practices of protecting and looking after the environment. The concept and terminology has been increasingly brought into public policy, particularly relating to environmental and resource controls under the [[Resource Management Act 1991|Resource Management Act]].
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 == References ==
 {{reflist}}
 [[Category:Māori religion]]

Waza: 176 revisions imported: AfD preservation: Kaitiakitanga (CC BY-SA)

2026-09-29T05:02:53Z

176 revisions imported: AfD preservation: Kaitiakitanga (CC BY-SA)

← Older revision	Revision as of 05:02, 29 September 2026
(No difference)

wikipedia>Nil NZ: /* Extinction of moa by Māori */ wikilinks

2026-09-29T03:28:09Z

Extinction of moa by Māori: wikilinks

wikipedia>Nurg: /* Traditional view */ citations needed

2026-09-27T04:17:29Z

Traditional view: citations needed

← Older revision		Revision as of 04:17, 27 September 2026
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	== Traditional view ==		== Traditional view ==
	''Kaitiakitanga'' exists as a responsibility emerging from the traditionally [[holistic]] Māori worldview to ensure that people act in a manner that ensures peace within the environment, one that provides a process for preventing intrusions that cause permanent imbalances{{Vague\|date=July 2026}} and guard against environmental damage. In practice, ''kaitiakitanga'' is embedded with ''[[tikanga]]''.<ref name=marsden>Marsden, M., & Henare, T. A. (1992). Kaitiakitanga: A definitive introduction to the holistic world view of the Maori: Unpublished manuscript.</ref> It is a broad notion that includes the ideas of guardianship, care, and wise management.		''Kaitiakitanga'' exists as a responsibility emerging from the traditionally [[holistic]] Māori worldview to ensure that people act in a manner that ensures peace within the environment, one that provides a process for preventing intrusions that cause permanent imbalances{{Vague\|date=July 2026}} and guard against environmental damage. In practice, ''kaitiakitanga'' is embedded with ''[[tikanga]]''.<ref name=marsden>Marsden, M., & Henare, T. A. (1992). Kaitiakitanga: A definitive introduction to the holistic world view of the Maori: Unpublished manuscript.</ref>{{Better source needed\|date=September 2026\|reason=The cite says it is unpublished.}} It is a broad notion that includes the ideas of guardianship, care, and wise management.{{Citation needed\|date=September 2026}}

	In the traditional view, all Māori trace their ancestry (''[[whakapapa]])'' to the beginning of existence, the single entity that became [[Rangi and Papa\|Ranginui and Papatūānuku]]. This genealogy is a bond between humans and the rest of the physical world both "immutable and inseparable".<ref name=marsden /> Papatūānuku is embodied in the physical form of the earth and continues to provide sustenance for all. Accordingly, Māori read more into the interpretation of ''kaitiakitanga'' than just the surface meaning of the words translated into English.		In the traditional view, all Māori trace their ancestry (''[[whakapapa]])'' to the beginning of existence, the single entity that became [[Rangi and Papa\|Ranginui and Papatūānuku]]. This genealogy is a bond between humans and the rest of the physical world both "immutable and inseparable".<ref name=marsden />{{Better source needed\|date=September 2026\|reason=The cite says it is unpublished.}} Papatūānuku is embodied in the physical form of the earth and continues to provide sustenance for all. Accordingly, Māori read more into the interpretation of ''kaitiakitanga'' than just the surface meaning of the words translated into English.{{Citation needed\|date=September 2026}}

	== Legislation ==		== Legislation ==

wikipedia>Nurg: /* Traditional view */ rm source that does not mention a "single entity" or whakapapa

2026-09-27T04:09:35Z

Traditional view: rm source that does not mention a "single entity" or whakapapa

← Older revision		Revision as of 04:09, 27 September 2026
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	''Kaitiakitanga'' exists as a responsibility emerging from the traditionally [[holistic]] Māori worldview to ensure that people act in a manner that ensures peace within the environment, one that provides a process for preventing intrusions that cause permanent imbalances{{Vague\|date=July 2026}} and guard against environmental damage. In practice, ''kaitiakitanga'' is embedded with ''[[tikanga]]''.<ref name=marsden>Marsden, M., & Henare, T. A. (1992). Kaitiakitanga: A definitive introduction to the holistic world view of the Maori: Unpublished manuscript.</ref> It is a broad notion that includes the ideas of guardianship, care, and wise management.		''Kaitiakitanga'' exists as a responsibility emerging from the traditionally [[holistic]] Māori worldview to ensure that people act in a manner that ensures peace within the environment, one that provides a process for preventing intrusions that cause permanent imbalances{{Vague\|date=July 2026}} and guard against environmental damage. In practice, ''kaitiakitanga'' is embedded with ''[[tikanga]]''.<ref name=marsden>Marsden, M., & Henare, T. A. (1992). Kaitiakitanga: A definitive introduction to the holistic world view of the Maori: Unpublished manuscript.</ref> It is a broad notion that includes the ideas of guardianship, care, and wise management.

	In the traditional view, all Māori trace their ancestry (''[[whakapapa]])'' to the beginning of existence, the single entity that became [[Rangi and Papa\|Ranginui and Papatūānuku]].~~<ref>[http://www.teara.govt.nz/en/ranginui-the-sky/1 "Ranginui – the sky father"], Te Ara</ref>~~ This genealogy is a bond between humans and the rest of the physical world both "immutable and inseparable".<ref name=marsden /> Papatūānuku is embodied in the physical form of the earth and continues to provide sustenance for all. Accordingly, Māori read more into the interpretation of ''kaitiakitanga'' than just the surface meaning of the words translated into English.		In the traditional view, all Māori trace their ancestry (''[[whakapapa]])'' to the beginning of existence, the single entity that became [[Rangi and Papa\|Ranginui and Papatūānuku]]. This genealogy is a bond between humans and the rest of the physical world both "immutable and inseparable".<ref name=marsden /> Papatūānuku is embodied in the physical form of the earth and continues to provide sustenance for all. Accordingly, Māori read more into the interpretation of ''kaitiakitanga'' than just the surface meaning of the words translated into English.

	== Legislation ==		== Legislation ==

wikipedia>Nurg: /* Traditional view */ I presume this was a typo

2026-09-27T04:04:07Z

Traditional view: I presume this was a typo

← Older revision		Revision as of 04:04, 27 September 2026
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	''Kaitiakitanga'' exists as a responsibility emerging from the traditionally [[holistic]] Māori worldview to ensure that people act in a manner that ensures peace within the environment, one that provides a process for preventing intrusions that cause permanent imbalances{{Vague\|date=July 2026}} and guard against environmental damage. In practice, ''kaitiakitanga'' is embedded with ''[[tikanga]]''.<ref name=marsden>Marsden, M., & Henare, T. A. (1992). Kaitiakitanga: A definitive introduction to the holistic world view of the Maori: Unpublished manuscript.</ref> It is a broad notion that includes the ideas of guardianship, care, and wise management.		''Kaitiakitanga'' exists as a responsibility emerging from the traditionally [[holistic]] Māori worldview to ensure that people act in a manner that ensures peace within the environment, one that provides a process for preventing intrusions that cause permanent imbalances{{Vague\|date=July 2026}} and guard against environmental damage. In practice, ''kaitiakitanga'' is embedded with ''[[tikanga]]''.<ref name=marsden>Marsden, M., & Henare, T. A. (1992). Kaitiakitanga: A definitive introduction to the holistic world view of the Maori: Unpublished manuscript.</ref> It is a broad notion that includes the ideas of guardianship, care, and wise management.

	In the ~~tradition~~ view, all Māori trace their ancestry (''[[whakapapa]])'' to the beginning of existence, the single entity that became [[Rangi and Papa\|Ranginui and Papatūānuku]].<ref>[http://www.teara.govt.nz/en/ranginui-the-sky/1 "Ranginui – the sky father"], Te Ara</ref> This genealogy is a bond between humans and the rest of the physical world both "immutable and inseparable".<ref name=marsden /> Papatūānuku is embodied in the physical form of the earth and continues to provide sustenance for all. Accordingly, Māori read more into the interpretation of ''kaitiakitanga'' than just the surface meaning of the words translated into English.		In the traditional view, all Māori trace their ancestry (''[[whakapapa]])'' to the beginning of existence, the single entity that became [[Rangi and Papa\|Ranginui and Papatūānuku]].<ref>[http://www.teara.govt.nz/en/ranginui-the-sky/1 "Ranginui – the sky father"], Te Ara</ref> This genealogy is a bond between humans and the rest of the physical world both "immutable and inseparable".<ref name=marsden /> Papatūānuku is embodied in the physical form of the earth and continues to provide sustenance for all. Accordingly, Māori read more into the interpretation of ''kaitiakitanga'' than just the surface meaning of the words translated into English.

	== Legislation ==		== Legislation ==

wikipedia>Nurg: /* See also */ trim & upd

2026-09-27T03:56:00Z

wikipedia>Nurg: /* Legislation */ Not clear what the Treaty has to do with it & can't find in Conservation Act

2026-09-27T03:49:49Z

Legislation: Not clear what the Treaty has to do with it & can't find in Conservation Act

← Older revision		Revision as of 03:49, 27 September 2026
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	== Legislation ==		== Legislation ==
	A number of acts of parliament provide for recognition of the [[Treaty of Waitangi]] and ''kaitiakitanga'', including the [[Conservation Act 1987]], and the [[Resource Management Act 1991\|Resource Management Act of 1991]] (RMA) and its amendments.

	=== Resource Management Act 1991 ===		=== Resource Management Act 1991 ===
	Under Section 7 of the RMA all individuals exercising functions and powers in relation to managing the use, development and protection of natural and physical resources are required to "have particular regard" to ''kaitiakitanga'', among other things.<ref name="RMA">[http://www.legislation.govt.nz/act/public/1991/0069/latest/DLM230265.html "Resource Management Act 1991"], as at 6 April 2012, Parliamentary Counsel Office</ref> The RMA gave the concept of ''kaitiakitanga'' a statutory definition in section 2(1) as "the exercise of guardianship; and, in relation to a resource, includes the ethic of stewardship based on the nature of the resource itself". However, opposition to this definition and interpretation<ref>Hayes, S. (1996–1999) Defining kaitiakitanga and the Resource Management Act 1991. Auckland University Law Review, 8, 893–899.</ref> resulted in this being amended in the Resource Management Amendment Act 1997 to "the exercise of guardianship by the ''[[tangata whenua]]'' of an area in accordance with ''tikanga'' Māori in relation to natural and physical resources; and includes the ethic of stewardship".<ref name="RMA" /> Despite this definition, it is the ''[[rūnanga]]'' holding ''manawhenua'' tribal authority over a particular area or resource that will be able to determine the characteristics of ''kaitiakitanga'' and how this will be expressed.<ref name="ec">Environment Canterbury (2005). Regional Coastal Environmental Plan for the Canterbury Region. Christchurch, New Zealand: Environment Canterbury.</ref>		Under Section 7 of the [[Resource Management Act 1991]] (RMA) all individuals exercising functions and powers in relation to managing the use, development and protection of natural and physical resources are required to "have particular regard" to ''kaitiakitanga'', among other things.<ref name="RMA">[http://www.legislation.govt.nz/act/public/1991/0069/latest/DLM230265.html "Resource Management Act 1991"], as at 6 April 2012, Parliamentary Counsel Office</ref> The RMA gave the concept of ''kaitiakitanga'' a statutory definition in section 2(1) as "the exercise of guardianship; and, in relation to a resource, includes the ethic of stewardship based on the nature of the resource itself". However, opposition to this definition and interpretation<ref>Hayes, S. (1996–1999) Defining kaitiakitanga and the Resource Management Act 1991. Auckland University Law Review, 8, 893–899.</ref> resulted in this being amended in the Resource Management Amendment Act 1997 to "the exercise of guardianship by the ''[[tangata whenua]]'' of an area in accordance with ''tikanga'' Māori in relation to natural and physical resources; and includes the ethic of stewardship".<ref name="RMA" /> Despite this definition, it is the ''[[rūnanga]]'' holding ''manawhenua'' tribal authority over a particular area or resource that will be able to determine the characteristics of ''kaitiakitanga'' and how this will be expressed.<ref name="ec">Environment Canterbury (2005). Regional Coastal Environmental Plan for the Canterbury Region. Christchurch, New Zealand: Environment Canterbury.</ref>

	Under the RMA all those exercising power have a mandatory obligation to recognise and make provision for Māori cultural values in all aspects of resource management when preparing and administering regional and district plans,<ref name="hem2004">{{cite thesis \|last=Hemmingsen \|first=Sarah A. \|date=2004 \|title=Kaitiakitanga: Maori Values, Uses and Management of the Coast \|degree=MA \|location= Christchurch \|publisher= University of Canterbury }}</ref> which includes the mandated Coastal Policy Statement. There is a requirement within the RMA for at least one New Zealand coastal policy statement to be in effect at all times.<ref name="RMA" />		Under the RMA all those exercising power have a mandatory obligation to recognise and make provision for Māori cultural values in all aspects of resource management when preparing and administering regional and district plans,<ref name="hem2004">{{cite thesis \|last=Hemmingsen \|first=Sarah A. \|date=2004 \|title=Kaitiakitanga: Maori Values, Uses and Management of the Coast \|degree=MA \|location= Christchurch \|publisher= University of Canterbury }}</ref> which includes the mandated Coastal Policy Statement. There is a requirement within the RMA for at least one New Zealand coastal policy statement to be in effect at all times.<ref name="RMA" />

	=== Fisheries Act 1996 ===		=== Fisheries Act 1996 ===
	The [[Fisheries Act 1996]], Part 9, provides for customary fisheries management, without directly identifying this management as ''kaitiakitanga''.<ref name="fa">{{cite web \|url=http://www.legislation.govt.nz/act/public/1996/0088/latest/DLM394192.html \|title=Fisheries Act 1996 \|access-date=7 November 2021 \|publisher=legislation.govt.nz}}</ref> There is the role of ''tāngata tiaki'' who are chosen by tribal groups (''[[iwi]]'' and ''[[hapū]])'' and appointed by the Ministry of Fisheries to act as guardians for a specific area.<ref name="fa" /> ''Tāngata tiaki'' are responsible for issuing permits to catch fish in their area for customary use and must report these catches to the [[Ministry of Fisheries]] so that the following year’s catch limits can be set allowing for customary use beyond the recreational fishing bag limits.<ref name="fa" /> ''Tāngata tiaki''/''kaitiaki'' may decide to develop management plans for the fisheries within their area of responsibility for approval by the local ''tangata whenua''.		The [[Fisheries Act 1996]], Part 9, provides for customary fisheries management, without directly identifying this management as ''kaitiakitanga''.<ref name="fa">{{cite web \|url=http://www.legislation.govt.nz/act/public/1996/0088/latest/DLM394192.html \|title=Fisheries Act 1996 \|access-date=7 November 2021 \|publisher=legislation.govt.nz}}</ref> There is the role of ''tāngata tiaki'' who are chosen by tribal groups (''[[iwi]]'' and ''[[hapū]])'' and appointed by the Ministry of Fisheries to act as guardians for a specific area.<ref name="fa" /> ''Tāngata tiaki'' are responsible for issuing permits to catch fish in their area for customary use and must report these catches to the [[Ministry of Fisheries]] so that the following year’s catch limits can be set allowing for customary use beyond the recreational fishing bag limits.<ref name="fa" /> ''Tāngata tiaki''/''kaitiaki'' may decide to develop management plans for the fisheries within their area of responsibility for approval by the local ''tangata whenua''.

	== Exercise ''of kaitiakitanga'' ==<!-- Better section header needed not sure what to call this exactly -->		== Exercise ''of kaitiakitanga'' ==<!-- Better section header needed not sure what to call this exactly -->

wikipedia>Noleander: /* Extinction of moa by Māori */ add cite re how extinctions influenced M.

2026-09-26T15:40:47Z

Extinction of moa by Māori: add cite re how extinctions influenced M.

← Older revision		Revision as of 15:40, 26 September 2026
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	Scientific analysis of moa fossils and habitats indicate that their populations were stable and large prior to the arrival of humans. There is no evidence of a gradual decline in population, as might be caused by climate change. When Polynesians arrived, the moa population of New Zealand was estimated to be about 9,200 individuals. Archaeological evidence shows that humans hunted the moa. The moa were extirpated within 100 to 200 years after humans arrived. The extinction of the moa was the most rapid recorded (as of 2014) human-facilitated megafauna extinction. For these reasons, human hunting is most likely the only cause of the moa's extinction.<ref name=Allentoft/>		Scientific analysis of moa fossils and habitats indicate that their populations were stable and large prior to the arrival of humans. There is no evidence of a gradual decline in population, as might be caused by climate change. When Polynesians arrived, the moa population of New Zealand was estimated to be about 9,200 individuals. Archaeological evidence shows that humans hunted the moa. The moa were extirpated within 100 to 200 years after humans arrived. The extinction of the moa was the most rapid recorded (as of 2014) human-facilitated megafauna extinction. For these reasons, human hunting is most likely the only cause of the moa's extinction.<ref name=Allentoft/>

			Oral traditions of the Māori indicate that they were cognizant of the extinctions, and that the extinctions influenced Māori society.<ref>{{cite journal
			\|last =Wehi \|first= P.M. \|display-authors = et al. \| title=Human Perceptions of Megafaunal Extinction Events Revealed by Linguistic Analysis of Indigenous Oral Traditions\|journal= Human Ecology \|volume= 46 \|pages= 461–470 \|year=2018\|url= https://doi.org/10.1007/s10745-018-0004-0
			}}</ref>

	== See also ==		== See also ==

← Older revision		Revision as of 03:56, 27 September 2026
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	== See also ==		== See also ==
	* [[Coastal management]]		* [[Māori language influence on New Zealand English]]
	* [[Hima (environmental protection)]]		* [[Religion of Māori people]]
	* [[Māori influence on New Zealand English]]
	* [[Religion of Māori people~~\|Māori religion]]~~
	* [[Stewardship (theology)]]
	* [[Traditional ecological knowledge]]		* [[Traditional ecological knowledge]]

← Older revision		Revision as of 03:28, 29 September 2026
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	==Extinction of moa by Māori==		==Extinction of moa by Māori==
	New Zealand was home to several species of moa (Dinornithiformes) – large, flightless birds. All moa species became extinct following the arrival of Polynesians in the islands during the 13th century. Their extirpation was one of the final megafauna extinctions of the Late Pleistocene extinctions.<ref name=Allentoft>{{cite journal		New Zealand was home to several species of [[moa]] (Dinornithiformes) – large, flightless birds. All moa species became extinct following the arrival of Polynesians in the islands during the 13th century. Their extirpation was one of the final [[megafauna]] extinctions of the [[Late Pleistocene extinctions]].<ref name=Allentoft>{{cite journal
	\| journal = [[Proceedings of the National Academy of Sciences of the United States of America\|Proceedings National Academy of Sciences]]		\| journal = [[Proceedings of the National Academy of Sciences of the United States of America\|Proceedings National Academy of Sciences]]
	\|title=Extinct New Zealand Megafauna Were Not in Decline Before Human Colonization		\|title=Extinct New Zealand Megafauna Were Not in Decline Before Human Colonization
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	}}</ref>		}}</ref>

	Two potential causes of Late Pleistocene extinctions have been proposed: climate change and human predation.~~[a]~~ Most of the recent megafauna extinctions occurred after the arrival of humans, but proving cause-and-effect is difficult due to the fact the events happened long in the past. The nature of the extinctions varied between species and locations.<ref name=Allentoft/>		Two potential causes of Late Pleistocene extinctions have been proposed: climate change and human predation. Most of the recent megafauna extinctions occurred after the arrival of humans, but proving cause-and-effect is difficult due to the fact the events happened long in the past. The nature of the extinctions varied between species and locations.<ref name=Allentoft/>

	Scientific analysis of moa fossils and habitats indicate that their populations were stable and large prior to the arrival of humans. There is no evidence of a gradual decline in population, as might be caused by climate change. When Polynesians arrived, the moa population of New Zealand was estimated to be about 9,200 individuals. Archaeological evidence shows that humans hunted the moa. The moa were extirpated within 100 to 200 years after humans arrived. The extinction of the moa was the most rapid recorded (as of 2014) human-facilitated megafauna extinction. For these reasons, human hunting is most likely the only cause of the moa's extinction.<ref name=Allentoft/>		Scientific analysis of moa fossils and habitats indicate that their populations were stable and large prior to the arrival of humans. There is no evidence of a gradual decline in population, as might be caused by climate change. When Polynesians arrived, the moa population of New Zealand was estimated to be about 9,200 individuals. Archaeological evidence shows that humans hunted the moa. The moa were extirpated within 100 to 200 years after humans arrived. The extinction of the moa was the most rapid recorded (as of 2014) human-facilitated megafauna extinction. For these reasons, human hunting is most likely the only cause of the moa's extinction.<ref name=Allentoft/>