Rangatahi Māori

Rangatahi is a term used to describe the youth or younger generations of Māori.

As the cycle of knowledge is transferred from one generation to the next, rangatahi will become the leaders, decision-makers, and eventually the elders of the future. They will inherit the natural environment that is currently being heavily impacted by human behaviour.

As the next generation of leaders who will manage and care for te taiao, ngahere and taonga species in a way that sustains them for future descendents, rangatahi Māori understandings of the environment are important.

(The forest is an extraordinary treasure)

...is about better understanding the meaning and value Māori give to te taiao (environment), ngahere (forest) and taonga (treasured) species.

Māori beliefs, values and practices are believed to be intimately connected to te taiao – the natural environment.

They are grounded in an inherent understanding of the inter-relativity between humans, the ecosystem, the celestial spheres, and the entire universe.

Māori are diverse, so beliefs, values and behaviours must take account of whānau, hapū, and iwi differences, as well as a range of other factors. 

This project provides an Indigenous Māori psychological perspective, which acknowledges the relevance of Māori worldviews, for the biodiversity space in Aotearoa.

What value and meaning do rangatahi give to te taiao, ngahere and ngā rākau taonga (iconic trees)?

Given the responsibility they will carry to maintain the well-being of the environment, we posed this question to a group of young Māori.

We also wanted to know if they were aware of biosecurity threats, and in particular kauri dieback and myrtle rust.

We wanted to hear their suggestions for how these biosecurity threats could be addressed, both now and in the future.

Led by the  Centre for Indigenous Psychologies  in collaboration with UNICEF Aotearoa, this storymap documents themes that emerged from kōrero (conversations) with this rangatahi group.

Rangatahi understandings of te taiao were diverse, largely utility-focussed, and coloured by socio-political perspectives.

Although the rangatahi expressed diverse perspectives, several key themes about te taiao and ngahere were revealed throughout the kōrero:

VALUE: This theme focussed mostly on the ngahere ("the bush"). Rangatahi spoke of the utility the bush had for them as Māori, as well as the perceived utility it had for non-Māori.

MEANING: This theme centred around identity. Te taiao provided a sense of Māori identity for many rangatahi.

CONNECTION: This theme highlights the relative connection rangatahi feel to environments - whether they are natural or built.

Scroll through each set of slides below for more information about each of these themes.

The value of the bush lay in its utility. Rangatahi spoke about immersion in the bush as being useful to their holistic well-being as Māori.

Scroll through the slide show below to learn more.

The well-being focus contrasted sharply with the utility of te taiao and the bush that rangatahi perceived other people had, which had a more short-term focus.

Scroll through the slide show below to learn more.

Te taiao and the bush had meaning for identity. Rangatahi spoke about te taiao evoking a stronger sense of what it means to be Māori for them.

Scroll through the slide show below to learn more.

In addition to creating a sense of Māori identity, te taiao also evoked a strong socio-political identity for rangatahi, which was explicitly linked to land.

Scroll through the slide show below to learn more.

Relationship with te taiao existed along a continuum. Some rangatahi felt a strong sense of connection, while others felt none.

Scroll through the slide show below to learn more.

Connection was impacted by environmental degradation. Historical and contemporary changes to te taiao, particularly deforestation, catalysed a range of responses in rangatahi.

Scroll through the slide show below to learn more.

The above themes provide a foundation that contextualises rangatahi understandings of biosecurity.

We explored rangatahi awareness about, knowledge of and concern for kauri dieback and myrtle rust. None had heard of myrtle rust. Some had heard of kauri dieback.

Watch the video below for key ideas that emerged from the kōrero.

Because rangatahi were unaware of myrtle rust, our conversations focussed on kauri dieback. In addition to understanding what kauri dieback is, we also wanted to know if rangatahi were aware of mitigation strategies for the pathogen.

Beyond the experiences with cleaning stations and perceptions about signage, many rangatahi had limited knowledge of kauri dieback and other biosecurity threats, like myrtle rust.

We wanted to know what rangatahi aspirations were for the future of te taiao.

What did they want to see? How could they re-imagine the current trajectory humans are on when it comes to te taiao? What can they do?

Rangatahi responses were pro-active, solutions-focussed, and encompassed care for the wider ecosystem, rather than specific aspects of it.

Although suggestions were wide-ranging, rangatahi agreed on several points, as described below.

Our window of opportunity is limited. Humans need to step up before it is too late.

"There's so many environmental problems at the moment, so it's about time we start before it turns into a problem that we can’t solve. 'Cause we can solve it now, but once it’s too late, that’s it."

Because rangatahi are the next generation of custodians, they must generate their own initiatives and advocate for what they want for the environment.

"It is important for our generation to start up our own initiatives to, you know, plan where we'd be like advocating for our bush, and sharing ideas, and going out into communities and having clean-ups - that sort of stuff"

Regenerate te taiao and ensure taonga specie's survival for future generations by reconnecting and restoring traditional practices, such as maramataka.

"For example, maramataka and living seasonally as the bush lives and using that to slow down...you have your mahi months and then again, slowing down and resting and stuff, and you copy what the bush is doing. You copy what’s happening in the environment."

Support and encourage Māori-led initiatives that empower and elevate te ao Māori (the Māori worldview), and the environmental aspirations of Māori. Māra kai, freshwater restoration, and native bush rejuvenation programmes were all mentioned.

"There are a lot of grassroots activities around regenerative forestry and community initiatives, like māra kai, that are happening, which is really cool because you just need those small pockets of communal work or mahi to build a resistance against, you know, using the land inappropriately."

Rangatahi were passionate advocates for Māori approaches to environmental care. Tino rangatiratanga and the importance of Māori-led initiatives were highlighted, particularly with regard to whenua. 

Māori-led responses are likely to foster greater interest and uptake, appealing to the socio-political identity and environmental aspirations of young Māori.

It important to acknowledge not all rangatahi Māori are connected to natural environments, like ngahere. Some feel more strongly connected to urban environments.

Ensuring rangatahi Māori are connected to the environment they feel is most valuable to them, is key to any mobilisation initiatives oriented to te taiao and biosecurity threats, such as kauri dieback and myrtle rust.

However, improving understanding and awareness of biosecurity risks remains important. Few rangatahi had heard of kauri dieback and none had heard of myrtle rust, indicating awareness raising campaigns are vital.

Equally, recognising that current mitigation strategies for kauri dieback as a biosecurity threat, do not appeal or have valence for rangatahi. Engaging ways that appeal to their senses as young people is an important consideration when thinking about ways to mobilise rangatahi to action for kauri dieback.

Find out more about the Centre for Indigenous Psychologies and UNICEF Aotearoa: