Doug Ruki
The Matariki constellation’s appearance on the horizon at midwinter is closely linked to the Māori new year.
But Maniapoto traditions also acknowledge this time in other ways – taking into account this area’s history and topography, according to post-settlement entitity Te Nehenehenui’s Doug Ruki.
“Not all hapu in Maniapoto observed Matariki as the sign for the beginning of the new year. That’s because of where it is located in the cosmos. It’s not always visible from where our people resided.
“Our people measured it in different ways.”
Some hapu would utilise other stars, or aspects of the environment.
“Those that were closest to where the stars rise would follow Matariki; others would follow Puanga [also known as Rigel in Orion]. And those that couldn’t see any of the above would utilise the natural surroundings. Those that lived down on the coast would take their lead from the tides.”
This area’s historical narrative of Matariki also differed from the national version, Doug said.
In practical terms, that meant observing seven stars rather than nine. This stemmed from “values-based” decisions made by the first two Māori kings.
“When our ancestors came from the homeland of Hawaiki, they worshipped a different supreme being, Uenuku. That was how they worshipped up until the raising of the first Māori king [Pōtatau Te Wherowhero]; and after that they worshipped one god, Ihowā.”
Aspects of the old knowledge or ways of thinking were “put to rest” during this time.
“That included some of the other stars they once observed before the raising of the first Māori king.”
The Kīngitanga wanted to move their people away from ways of life created during a time of warfare. Some of those old beliefs were associated with two of the Matariki stars.
The new attitude was reflected in the Kīngitanga’s heraldry.
“At the succession of [Pōtatau Te Wherowhero’s son] King Tāwhiao … he approached two of our specialists in the ancient knowledge to design a coat of arms for the Kīngitanga.
“It took quite a long time to do that. They thought about it long and hard. But when that was actually created, only seven stars appeared on their coat of arms.
“As opposed to nine which the nation observes.”
Some iwi of Tainui do observe the nine, Doug said – and prior to the present times, some had even observed twelve.
“But because of our historical relationship and whakapapa to the Kīngitanga, it was important for us that we needed to follow suit, for the benefit of the future generations.
“The Matariki national holiday will be in mid-July, but Maniapoto will instead acknowledge the occasion on the morning after the longest night [tomorrow morning].
“Our tūpuna measured change in time, not necessarily by the rising of Matariki, but by the longest night.”
That local acknowledgement of Matariki would take place in the lunar calendar period of Pipiri, which means “to be close together.”
In times past, tūpuna would have had the most leisure during winter, Doug said.
“That’s the time where they [would] sit around the fire and share the stories … and in summer they would work. That was the time they used to do all the gardens. They used to work and and gather kai for the winter.”
Doug said Matariki was a time for families to come share stories and knowledge, rather than being ‘a celebration’ per se.
There were also many Māori New Year traditions around remembering lost family members, for example, so calling it a celebration would not take into account the full meaning of the occasion.
“Come together and do something of significance that marks that time … this is an opportunity for us to perhaps hold fast to the term Pipiri.
“We can come together however we define this within our families or within our communities. It’s a time to reflect, a change in the seasons.”
