Police officers, fire fighters and ambulance staff were not the only people called in when one person died and another was seriously injured after a vehicle fire in the Lower Hutt suburb of Taitā a fortnight ago. People granted the power to impose a “keep out” prohibition for cultural and spiritual reasons were brought in, too.
A Lower Hutt Council spokesman was quoted as saying:
“As is appropriate, local iwi will put a rāhui in place once police have completed their investigations.”
The local iwi (unaccountable to the rest of the community) could order the citizens of Lower Hutt to keep away from the accident site, in other words.
If there was good reason for the citizens to be kept out – to protect them from potential harm, for example – you would think the council or transport authorities would want to do the protecting.
But no. The rāhui – a temporary restriction – is imposed by Māori authorities (mana whenua) to prohibit access to or use of an area or its resources for spiritual reasons as well as for practical ones.
A rāhui might be imposed for conservation purposes – for example, to restore the mauri, or life essence, of a resource.
No one can actually measure or weigh mauri. It is an element of the Māori belief system related to the ecosystem.
In the case of a death, a rāhui might be placed on an area because it has become tapu (sacred or spiritually charged). The restriction serves to protect people from the tapu associated with the death.
A rāhui – we are told – also allows time for the natural elements to cleanse the area, helping the tapu to dissipate. This brings about healing and recovery for the environment and the grieving family (whānau).
Iwi have been busy, slapping their prohibitions on their communities in recent weeks.
The local iwi (unaccountable to the rest of the community) could order the citizens of Lower Hutt to keep away from the accident site, in other words.
If there was good reason for the citizens to be kept out – to protect them from potential harm, for example – you would think the council or transport authorities would want to do the protecting.
But no. The rāhui – a temporary restriction – is imposed by Māori authorities (mana whenua) to prohibit access to or use of an area or its resources for spiritual reasons as well as for practical ones.
A rāhui might be imposed for conservation purposes – for example, to restore the mauri, or life essence, of a resource.
No one can actually measure or weigh mauri. It is an element of the Māori belief system related to the ecosystem.
In the case of a death, a rāhui might be placed on an area because it has become tapu (sacred or spiritually charged). The restriction serves to protect people from the tapu associated with the death.
A rāhui – we are told – also allows time for the natural elements to cleanse the area, helping the tapu to dissipate. This brings about healing and recovery for the environment and the grieving family (whānau).
Iwi have been busy, slapping their prohibitions on their communities in recent weeks.
Rāhui placed on Tongariro Alpine Crossing after death
Rāhui in place after death on Taranaki Maunga
Rāhui in place after body found on Wairau Bar
Rāhui placed after body found at Arkles Bay
Some iwi don’t wait for a body to be found. If someone goes missing – up goes the “keep out” sign.
Rāhui in place after death on Taranaki Maunga
Rāhui in place after body found on Wairau Bar
Rāhui placed after body found at Arkles Bay
Some iwi don’t wait for a body to be found. If someone goes missing – up goes the “keep out” sign.
A rāhui has been placed on the Whanganui River and a search and recovery operation is under way after a woman went missing in Taumarunui.
Another thing: the iwi doesn’t have to give a reason for ordering you to keep out of a bit of public property.
PoO found this headline:
Another thing: the iwi doesn’t have to give a reason for ordering you to keep out of a bit of public property.
PoO found this headline:
In this case, a remote section of native forest in the central North Island had been placed under a rāhui effective immediately.
As of this week, entry is discouraged, and overnight stays are explicitly forbidden.
The announcement was made by local iwi, with confirmation from the Department of Conservation (DOC) later the same day.
New laminated signs appeared at key access points, reading only:
As of this week, entry is discouraged, and overnight stays are explicitly forbidden.
The announcement was made by local iwi, with confirmation from the Department of Conservation (DOC) later the same day.
New laminated signs appeared at key access points, reading only:
“Rāhui in place. Entry respectfully discouraged. Please honour tikanga.”
But iwi had not publicly stated the reason, and DOC declined to comment further.
“The rāhui is a tikanga-based decision made by mana whenua. We respect that and will not be providing further detail at this time,” said a DOC spokesperson.
Local hapū representatives confirmed the restriction but declined media interviews.
When contacted, one kaumātua simply said:
“Some things are not for public discussion. We ask for respect, not curiosity.”
In other words, bugger off.
This means governments – central and local – are ceding to Māori leaders the power to impose prohibitions without having to explain themselves or be held accountable.
In the case of the death in Taita, PoO asked the Lower Hutt City Council:
- In what circumstances typically is it considered appropriate for local iwi put rahui in place?
- Is this done in consultation with the council?
- Does the council pay the iwi to place the rahui?
- What is the effect of the rahui?
- What law gives statutory effect to the rahui and what are the penalties for transgressions?
No, the iwi are not paid for muttering their prayers and restricting the activities of the good people of the Hutt.
The other questions were answered with a link to the council’s Rāhui and Sudden Death Policy
This was published in February 2023.
It describes a rāhui as
… a temporary ritual restriction used to regulate human activity of a resource, area, or activity for the future well-being of the people and natural resources.
Traditionally a rāhui was placed on an area, resource or stretch of water as a conservation measure or as a means of social and political control for a variety of reasons which can be grouped into three main categories: pollution by tapu, conservation and politics.
Death pollutes land, water and people through tapu.
Without the tapu, there would be no pollution?
A rāhui is a device for separating people from tapu things. After an agreed period of time, the rāhui is lifted.
A rāhui is marked by a visible sign, such as the erection of a pou rāhui, a post. It is initiated by someone of rank and placed and lifted with appropriate karakia by a tohunga.
The council has surrendered its authority in these matters in the name of The Treaty. It has
… committed to a partnership with Mana Whenua1, where a provision for rāhui in the event of a sudden death on Council land has been developed upon their request.
And who is bound by the ban?
Rāhui applies to all Council staff and members of the public. This may potentially affect businesses, depending on the situation and location.
The policy would affect operational activities of Council premises by adding to existing health and safety requirements of Council staff in the event of a death on Council land.
But the council has no say in determining when the “keep out” signs go up. Rather:
Rāhui will be applied in the event of a death on Council land at the discretion of Mana Whenua.
Guiding principles in giving effect to this policy are
At all times we are guided by the tikanga and kawa of Mana Whenua.
The paper references Section 77 of the Local Government Act 2002, which states that local authorities – when making significant decisions in relation to land or a body of water – must take into account the relationship of Maori and their culture and traditions with their ancestral land, water, sites, wāhi tapu, valued flora and fauna, and other taonga.
But a rāhui following a road death isn’t imposed under any specific law. Whether you should comply (we think you will find) is up to you.
Bob Edlin is a veteran journalist and editor for the Point of Order blog HERE. - where this article was sourced.
And who is bound by the ban?
Rāhui applies to all Council staff and members of the public. This may potentially affect businesses, depending on the situation and location.
The policy would affect operational activities of Council premises by adding to existing health and safety requirements of Council staff in the event of a death on Council land.
But the council has no say in determining when the “keep out” signs go up. Rather:
Rāhui will be applied in the event of a death on Council land at the discretion of Mana Whenua.
Guiding principles in giving effect to this policy are
At all times we are guided by the tikanga and kawa of Mana Whenua.
The paper references Section 77 of the Local Government Act 2002, which states that local authorities – when making significant decisions in relation to land or a body of water – must take into account the relationship of Maori and their culture and traditions with their ancestral land, water, sites, wāhi tapu, valued flora and fauna, and other taonga.
But a rāhui following a road death isn’t imposed under any specific law. Whether you should comply (we think you will find) is up to you.
Bob Edlin is a veteran journalist and editor for the Point of Order blog HERE. - where this article was sourced.
5 comments:
I bought a crate of 'tikanga Red', and placed a rahui on it-so it's all mine.
Where did I put the biltong?
Not all pakeha appreciate the maori sense of humour. As declared at the Tupuna Maunga hui in 2019 sticking it to pakeha is part of the maori agenda. The rahui racket satisfies both. If one's car is trashed for ignoring a rahui and walking some track where someone recently died of natural causes or similar scenario, will tikanga excuse?
This is of course 'business as usual' stone-age nonsense at work. If it has no meaning (it hasn't) and no explanations are given then just ignore what ever strictures are notified, in the same way one can ignore language gobbledygook disguised as an attempt to keep alive an archaic language and value system with no practical modern use.
The corporate State has given Iwi VETO to rule over us slaves.
Rather - has the Coalition - notably Luxon - lost control? How does he possibly expect to win in 2026 with such actions?
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