Maori knowledge | Western-Science |
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Mātauranga Māori: Empirical and spiritual methods, inherited tradition and costums | Astrophysics, Geology, Palaeontology, Biology, Archaeology, Anthropology |
Whakapapa (Genealogy) | Cosmogony |
The three baskets of knowledge | Principle of Uniformitarianism, Law of Superposition, non-linearity of Space-Time |
Atua: ancestors (divinities) with influence over particular domains | Potential Energy |
Mouri: the principle of life-force or essence within all animate and inanimate things, and resulting interconnection between all forms of life. It is the power that creates unity in diversity, the binding power that unifies. | Dark energy, principles of thermodynamics |
Hihiri: absolute energy, a form of illumination or aura, which appears in all living things | Electromagnetic and gravity fields |
Mouri-Ora: the life principle existing in animate and inanimate things and remains with them throughout its existence. | a) Earth Physics (dynamics): convection within Earth Nucleus and Mantle, Plate Tectonics, the Rock cycle, earthquakes, orogeny, volcanic activity, atmospheric processes, formation of soils, crystals. |
b) Living things: Genetic code | |
Male and Female principles | Sexual reproduction |
Papatūānuku: Mother Earth as a living being | Planet Earth: Dynamic System |
Ruaumoko: god of earthquakes and volcanoes represented as the youngest son of Papatuanuku and living underneath her. | Earth’s core and mantle convection, Plate tectonics |
Kaitiaki: divinities created by the love of Papatūānuku (Earth, female principle) and Ranginui (Sky, male principle). Some of the most mentioned in the narratives are Tangaroa (god of oceans), Tawhirimatea (god of winds), Tanemahuta (god of forests), Whiro (darkness, god in charge of illness, strengthen by death) | Natural forces and cycles |
Kaitiakitanga: Active, interdependent relationship between Atua, natural resources, ancestors, present human generation. It considers the inhabitants knowledge of the physical space and the “layers of events and relationships that have occurred in that area over time” (Forster, 2011). | Ecology, Environmental Sciences, Stratigraphy, History |
Tāne Mahuta, the direct ancestor of Man: humans and trees are genetically related | The Human being and trees share some DNA |
Mana whenua: the potential of the land | The ability of the land to produce the benefits of nature. It is linked to environmental conservation, land distribution |
Matua Te Mana, Koro, Te Whare Toka o Paerangi: name of Mt. Ruapehu, considered as Ngati Rangi ancestor | Mt. Ruapehu: the most active inland volcano of New Zealand. |
Ka Ora tenei whenua: Mt. Ruapehu protects the tribe, provides healing water, rivers, soils, snow | Benefits from volcanoes, including: (1) Main water sources for Ngati Rangi territory, (2) Soils fertilization from degradation of volcanic ash, (3) contribution to Earth’s atmosphere composition, (4) Tourism |
The mahi (job) of volcanoes, needed to maintain the life, natural cycles, processes, and the world as we know it | Volcanic hazards |
Tapu | Vulnerability and Risk perception and management |
Ngati Rangi Iwi identity and awareness of their geologically active environment |