Before Europeans (Pākehā) arrived in New Zealand (hereafter Aotearoa), the indigenous Māori people who had arrived a few centuries before had a framework of knowledge and ethics about animals. This was based on “Whakapapa” — a key Māori concept that focuses on the relationships among individuals, their ancestors, and the natural world. 

The author of this article attempts to understand Māori knowledge and perspectives about animals, with the goal of including Māori concepts in today’s research and education systems. The author adopts a Māori-centered lens to explore the connections between humans and non-human animals across six categories: dogs (kurī), rats (kiore), birds (manu), fishes (ika), reptiles (ngārara), and insects (aitanga pepeke). For each animal, the author examines their role in Māori culture, mythology, and everyday life, and ways in which Māori knowledge diverges from Western scientific thinking.

Animals In Aotearoa

The author points out that the scientific category of “animal” does not exist in te ao Māori (the Māori world). In English, the scientific word animal denotes organisms that aren’t plants or microorganisms. The equivalent Māori word for quadrupeds is “kararehe” or “kīrehe.”

Before the arrival of humans, Aotearoa’s ecosystem was home to bats, birds, insects, and marine animals. Kiore (rats) and kurī (dogs) were purposefully brought onboard seagoing craft with Māori ancestors. These, along with the existing animals, were sources of food, stories, arts and crafts, and identity in everyday Māori life. Stories and sayings often refer to animal behaviors and characteristics. Some stories focus on humanity’s relationship with nature with a lesson about the right way of behaving towards the natural world. 

Animals also have a symbolic or political meaning for Māori. For example, the kiore are seen as fellow victims of European colonization, while toroa feathers were used by political leaders and prophets as a symbol of peaceful resistance.

Kurī (Dog)

Kurī were companion animals or bird hunters in Māori households. They were also hunted for their meat, hides, hair, and bones. They were regarded as guardians, and stories tell of kurī who guided boats to safe landing. They were once a distinct species category before they rapidly interbred with breeds introduced by Pākehā — the original kurī breed disappeared by the late 19^th century.

Dog packs were considered a “great nuisance” by shepherds and settlers. A dog tax introduced in response to the struggle between Pākehā farmers and Māori dog guardians is considered an anti-Māori law. This was an early example of legislating against Māori ways of living in harmony with nature and enforcing them to live under Pākehā-imposed norms.

Kiore (Polynesian Rat)

The author argues that the significance of kiore in Māori culture contrasts with European perspectives. Since rats are used extensively in laboratory medical testing, the author feels that Māori views on rats are important to inform animal ethics. 

Kiore were purposefully introduced to Aotearoa by Māori ancestors, managed sustainably, and used for food and clothing. Unlike the negative Western views of rodents as pests or carriers of disease, Māori saw kiore as valuable, integrating them into their diet, culture, and economy. 

Their decline with European colonization and the introduction of European rat species symbolizes a loss of Māori cultural practices. Despite common misconceptions of their extinction, the discovery of surviving kiore populations evokes joy among Māori, symbolizing resilience and the enduring connection to their ancestors.

Manu (Birds)

Manu, along with trees and humans, are considered descendants of Tāne (the god of forests and birds). They were used for food, feathers, oils, and bones. They were also considered to be messengers between the spiritual and earthly realms. Manu are abundant in Aotearoa, and the author describes the important spiritual role of different bird species. For example,  toroa are species of albatross used in clothing and also a symbol of peace, while Rūrū are nocturnal predators who symbolize guardians, warning, and protection. 

Ngā Ika A Tangaroa (Fishes And Marine Animals)

Ngā ika a Tangaroa are considered descendents of Tangaroa (the god of sea). Whales and sharks hold particular significance, representing strength and guardianship. They helped early Māori navigators through the ocean’s dangers. Māori people identified closely with sharks, incorporating them into battle cries and viewing them as divine beings with supernatural powers. 

Fishing was a vital activity for Māori, using sophisticated methods and tools, including large seine nets that impressed early European observers. The construction of fishing nets was a communal and sacred task, with strict rules and rituals to ensure success.

Ngārara (Reptiles)

Ngārara refers to reptiles, but they also include insects in the traditional meaning of the word. They are considered descendants of Punga (a supernatural being) and are often associated with ugliness or ill omens. However, they are also considered supernatural beings who serve as protectors over sacred sites.

Te Aitanga Pepeke (Insects)

Te aitanga pepeke are considered descendants of the origins of life on earth. These insects appear in myths, such as the story of Rātā, who learns to respect nature after cutting down a tree without the forest’s permission, only to be taught a lesson by the insects and birds who rebuild the tree. This category and stories of te aitanga pepeke underline the importance of correct conduct, and the deep respect for the natural world embedded in Māori culture.

Linking Knowledge To Advocacy

Much of the existing Western research on animal ethics and conservation adopts a conventional Western perspective. However, it’s important to remember that long before places like Aotearoa were colonized by Europeans, the indigenous communities who inhabited these lands had extensive knowledge and beliefs about the animals who lived alongside them.

This work shows the importance of including indigenous perspectives and knowledge systems in our relationships with animals. The author believes that this knowledge, embedded with values of respect, can complement and challenge contemporary scientific perspectives.