traditional knowledge conference 2008 te tatau pounamu

Zealand Aquaculture Strategy states, “iwi have a range of interests as tangata whenua ... [that] makethem vitally important partners and allies in the regional development of aquaculture” (Burrell &Meehan, 2006: 14). The knowledge Māori have about their local fisheries has also been described as avaluable industry commodity by the Government’s National Aquaculture Position Statement. And a keyfocus of this statement is on the importance of collaboration and relationship building to ensure theaquaculture industry’s growth, innovation and sustainability (NZ Government, 2008). While this maymean that industry is willing to partner with Māori, it may also mean that Māori need to tread carefullyin terms of sharing their intellectual and cultural knowledge with those who may not value it other thanfor commercial purposes. As the participants in a 2004 workshop on indigenous participation inaquaculture noted, “[m]any communities and/or individuals don’t want traditional knowledge recordedin writing or given to other groups” (Australian Centre for International Agricultural Research (ACIAR),2004: 4).Tino RangatiratangaThe right of Māori to sovereignty or tino rangatiratanga was affirmed in the Māori language version ofthe Treaty of Waitangi, signed between Māori chiefs and the colonial newcomers in 1840. Orange(1989) defines tino rangatiratanga within the context of the Treaty as “the unqualified exercise of theirchieftainship over their lands, villages, and all their treasures” (p. 30). Mead (1985) states that “te tinorangatiratanga translates ... honestly and sensibly as self-government or as home rule” (Jackson, 1993, p.70). The acceptance and effectiveness of that rule is embedded within mana (Jackson, 1993). (Theexpression Mana Motuhake is perhaps less common than Tino Rangatiratanga but is the preferred termamong some iwi, for example, Ngāti Porou.)Each of the above themes represents a potential input into Māori decision making, alongside theeffective upholding of Māori self-determination. Tino Rangatiratanga rests upon Māori rights as the“customary owners of the coastal marine area” and the kaitiaki obligations that accompany this(Counsel for Ngāti Whātua and Ngāti Kahungunu, cited in Waitangi Tribunal, 2002, p. 32). With theright protections in place for Māori intellectual property, including cultural knowledge about the ocean,the role of Māori as participants, leaders and innovators in sustainable aquaculture can and should beensured. In their discussion of the importance of Māori knowledge (mātauranga) for sustainable hapūdevelopment, Harmsworth, Warmenhoven and Pohatu (2004), for example, argue that, “[w]ithinappropriate intellectual property frameworks and agreements, mātauranga can help identify newopportunities, products, services and markets, support entrepreneurial and culturally appropriate activity,stimulate growth and innovation, promote business and sound environmental management” (p. 11).The next stage in the research is the return of our case studies to iwi and hapū (in accordance withkaupapa Māori) and the development of a description of what Māori are considering when makingdecisions within this context.SummaryThe present paper has outlined traditional and contemporary Māori involvement in aquaculture andhighlighted five preliminary themes arising from our reading of the literature and discussions with hapūand iwi about aquaculture initiatives they are currently involved in and/or aspire to undertake. Thefocus of our research is to identify the strands of the decision-making processes that iwi and hapū havewoven together in their move toward aquaculture. Within this, we are also interested in the potentialfacilitators of and/or barriers to their achieving their aquaculture goals.The issues identified in this discussion paper demonstrate a willingness of Māori to get involved inaquaculture as long as practices are consistent with traditional values. The Aquaculture Law Reformsallowed local government to get a grasp on a growing industry. This respite also gave iwi and hapū achance to discuss the potential benefits of aquaculture for iwi prosperity. It gave Māori a chance todiscuss their role as kaitiaki of the marine environment and the perceived impact of aquaculturalpractices on coastal health. Māori have a vested interest in the health and well-being of the marineenvironment because the health of the people is directly related to the health and abundance of themarine resource, considered taonga. This relationship dictates Māori attitudes to marine life as Māorifeel responsible for the protection of marine resources. The assertion and valuing of this role may well154