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the gods before them. The whole universe is thus ordered in a systematic
fashion.”
A traditional Maori worldview places all parts of the environment – humans,
plants, animals, water, soil – in lines of decent from a common divine origin.
These genealogies provide a means of ordering human relationships,
understanding the natural world and how it is structured, defining the role and
place of people in relation to the environment and reasoning how and why this
role should be carried out (Roskruge, 2006).
Whakapapa provides continuity in the relationship between people and
whenua (land). People may have been separated from the land (through sale
or other means) or may move away from the land, but an unbroken link with
the land remains and is confirmed through whakapapa. The relationship with
the whenua is strengthened through traditional horticultural practice as well as
other activities facilitating care and nurture of the land, and is a central
consideration relating the contribution of taewa production to Maori
sustainable development.
2.3.2 Whenua
Maori conceptualise the land (whenua) as Papatuanuku, or earth mother as
she is commonly referred to. Traditional creation myths teach that people are
connected to Papatuanuku through whakapapa – her union with Ranginui
produced the atua (gods), one of whom was Tane who preceded the first
person, Hineahuone.
These myths contain important messages for Maori relating to how the land
should be regarded and treated – as a mother who nurtures and sustains life
and should therefore be respected and looked after in a way that ensures she
is also able to continue to provide for people and their needs (Roskruge,
2006). This appreciation of the land is further emphasised as whenua also
means placenta. As the placenta nourishes the child in the womb so too does
the land nourish people. Custom serves to reinforce this idea, for instance
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