JR: I wouldn’t say that I found it in my studies. It’s probably a concept that I’ve always grown up with. I’ve seen it enacted or lived out by my grandmother, my grandfather, out there on their quarter acre with the most beautiful garden, the māra, that you would ever see, feeding the masses.
Then as I got older and went to visit the cousins in the rural areas and seeing them out on the land and seeing how they connect and relate to our whenua, be it partaking in a mahinga kai, which is the collection of watercress, pūha, and eels. Or collecting kai moana, seafood, and just really acknowledging that the sustenance of all human life and animal life comes from Mother Earth.
There’s a reciprocity philosophy that co-joins guardianship of the land where we acknowledge that our life comes from the land. Therefore, we must do what we can to ensure that that life is going to be enjoyed by our children and our grandchildren, but at the same time, they create a life of some type of bountiful sustenance while we’re here on Earth.
In terms of the kaitiakitanga, I know there’s a huge movement towards sustainability that’s probably more in light of the impacts the rapid industrialisation of the primary sector has had. Now we’re now starting to see those impacts visibly, be it with nutrient-dense rivers or waterways or underground aquifers being depleted, and in the erosion of our soils.
It usually just comes hand-in-hand when you’re seeing those types of impacts, whether you’re Māori or non-Māori. You feel a deep sense to try and protect and restore that so that your children and your grandchildren can enjoy the same economic sustainability that you currently or once enjoyed yourself.
So in terms of kaitiakitanga, it’s wrapped around those points I’ve just mentioned Bryan, and more. And when I say more, so for Māori, it comes to whakapapa, which is the connection that you have through your ancestors to particular land and the efforts that your ancestors put into their land to maintain it for the future generations – to have a living of it.
There’s a dual concept of sustainability, but also protecting what was set out by your forefathers and mothers and making sure that’s passed down to the next generation. There’s probably a lot in there.
BG: Yes. And you’re still involved in some projects in that region, aren’t you? You were working for a Haukinga mai ki te whenua. Can you tell me a little bit about that?