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Ngāti Ruanui stranding strategy

In this article we take a closer at a real marine mammal stranding strategy, written by the Ngāti Ruanui iwi in Taranaki.
The logo for Te Runanga O Ngāti Ruanui Trust. It bears that text beneath a circle featuring Taranaki Maunga, a star, breaking waves, a carved waka and a bright star, all in shades of blue.
© Te Runanga O Ngāti Ruanui Trust

Ngāti Ruanui is a Māori iwi (tribe) with deep ties in the Taranaki region and whakapapa (genealogical) links to the mighty Taranaki Maunga, the iconic and deeply significant mountain that dominates the landscape.

They’ve experienced several whale strandings in their rohe (region) in recent memory, and have worked with tohunga tohorā (Māori whale experts) to produce their own marine mammal stranding strategy for the Department of Conservation.

This helps to facilitate fast and efficient rescue responses for stranded whales, and also to preserve traditional knowledge surrounding whale resources and taonga should the whales not be saved. By creating strategy like this, the iwi hopes to engage their people – particularly their rangatahi (young people) – in these cultural practices and to empower their traditional role of kaitiaki in their rohe.

They have kindly shared this knowledge with us, and some of the key points are outlined below.

All of the italicised text below is pulled from the Ngāti Ruanui Stranding strategy, ‘Mate Wai W’āngote’. Contextual additions made by Te Papa are marked by non-italic text or square brackets.

Note: you might notice a difference in some kupu (words) in Ngāti Ruanui’s text from other te reo Māori (Māori language) used in this course, like ‘apu vs hapu, w’akapapa vs whakapapa, or to’orā vs tohorā – this is a dialectal variation found in Ngāti Ruanui’s region of Aotearoa.

The purpose of the strategy

Te Rūnanga o Ngāti Ruanui Trust (Ngāti Ruanui) and our tupuna (ancestors) have long associations with wai w’āngote (marine mammals). W’akapapa (genealogical ties) underpins our intricate and holistic connection which has developed over thousands of years and is reflected through Mātauranga Māori.
Their significance and use are observed by way of w’akatauki (sayings), traditional stories and mythology. For us, wai w’āngote are, as is the whole natural environment, connected intrinsically through w’akapapa linkages. Traditional creation stories refer to, in this case, Tangaroa (atua of the oceans) as the son of Papatūānuku, the earth mother, and Ranginui, the sky father. Henceforth, all wai w’āngote (Ai’e (dolphins), Kekeno (fur seals), To’ora (baleen whales, specifically right whales) and Paraoa (toothed whales, specifically sperm whales)), and our tupuna (ancestors) were created.
Ngāti Ruanui, ‘apu (sub-tribes) and w’ānau (families) have facilitated several stranding events and are continually working on the development of best practice management and cultural recovery. The Department of Conservation, our Treaty of Waitangi partner, recognises our skills and experience in this matter and has commissioned us to develop a Wai W’āngote ‘Ae’ae Rautaki (Marine Mammal Stranding Strategy). The Strategy incorporates our tikanga.
Tikanga is to do many right things, bringing people, places and processes together in the best way. The meaning of the word came from tika which means true and correct and nga which means to do more than one. It is about kaupapa (principles), values, and spirituality shared across Te Ao Māori (the world of Maori). In practice, tikanga includes (but is not limited to) making kai provisions, giving mi’i (acknowledgement) to our tupuna (ancestors) and offering karakia (prayer).

Tikanga

We’ve used the symbols of to’orā and waves in the Ngaru Framework:
▪ each wave represents our respective values
▪ the fins represent to’orā (whales), our ‘apū (sub-tribes) and w’ānau (families).
A diagram showing a whales tail emerging above five wavy lines depicting waves. The base of the tail is labelled 'To'orā', and the flukes 'W'ānau' and 'apū © Te Runanga O Ngāti Ruanui Trust
For Ngāti Ruanui, wai w’āngote (marine mammals) are our tupuna (ancestors), a taonga (treasured thing). Wai W’āngote were recognised as Tuakana (elder brother) to man.
They are known for their strength, endurance, chieftainship, [and as] companions of high-ranking chiefs or to’unga (expert practitioner), and kaitiaki (guardians) during ocean voyages.
They symbolize abundance and richness because historically, they’ve provided our ‘apū (sub-tribe) and w’ānau (family) with food and material (large protein source, bone and teeth) and were often compared to chiefs. Due to the representation of to’orā (right whales) and paraoa (sperm whales) as symbols of abundance, they were sometimes depicted on facades of marae (Māori meeting places), papakainga (communal village) sites or precious items of high-ranking w’ānau (families).
The tikanga Māori values to guide how we will work together are as follows:
A chart listing the iwi's values, the purpose of them, and how they are given effect in the stranding strategy. It reads as follows: Karakia, We use prayer to invoke spiritual guidance and protection. Karakia must be performed first. Once the karakia has been completed, the eye of the wai w’angote is removed and returned to the sea before work begins. The process must finish with a karakia to complete the procedure correctly. W’ānaungatanga, We strengthen our ‘apu (sub-tribe) and w’ānau (families) sense of belonging. The overall process includes the participation of ‘apu and w’ānau. ‘ui/briefings are held prior to commencement of work, during and after work. Roles and responsibilities of the Recovery and Flensing Team are specified and communicated. Adherence to tikanga is rewarded by sharing kai. Manaakitanga, We build trust and inclusiveness, and enhance the mana (status, honour) of the whole. The overall process incorporates information gathered from the knowledge and experience of our ‘apu and w’ānau. Additional information is included to support our ‘apu and w’ānau in effectively and efficiently undertaking their kaitiaki role, active protection of our taonga. Processes in identifying potential risks and hazards affecting our ‘apū and w’ānau are included and communicated. Kota’itanga, We work collectively as one. Tikanga Māori values are incorporated with the Strategy. The processes are designed to bring our ‘apū and w’ānau together in the best way. ‘ui/briefings facilitates sharing of information and experience by all. Rangatiratanga, We exercise our authority to protect our taonga [treasured thing/s – in this case whale resources], promote self-governance and deliver information clearly. The Strategy is written in clear text, avoiding scientific jargon. Our ‘apū and w’ānau are leading the process including decision-making. Mō’iotanga, We respect the knowledge of our elders and contributions of our ‘apū and w’anau. ‘ui/briefings are undertaken to share experiences, identify and update on specific needs and issues, seek solutions, what went well and matters we could do better. Information about each whale stranding event is documented and filed for learning purposes. Kaitiakitanga, We enable stewardship of our taonga and natural environment. Processes to keep the site clean and free from contamination and hazards are incorporated within the Strategy. Tikanga practices are incorporated to respect the wairua and mauri of our taonga. W’akapapa, We recognise inter-connections and intergenerational relationships with our tupuna [ancestors] and Tamariki [children]. Information about our w’akapapa and wai w’āngote is included. This is to provide a better understanding of its importance and application in the process. * Our w’akapapa is incorporate in our mi’i. Wairuatanga, We protect the spiritual well-being of our ‘apu, w’ānau and taonga. Access to appropriate water and containers will be made for the purpose of spiritual cleansing. Karakia are said for guidance, care, and protection. Mauri, We respect the life force of our taonga. Tikanga is integrated throughout the process, ensuring the preservation of wairua and mauri of our taonga. Tūrangawaewae, We exercise our rights and obligations to a certain place. The processes reflect our kaitiaki obligations and customary rights. ‘ākari, We celebrate our achievements by sharing kai (food). Correct tikanga is to complete the process by sharing kai.Click to expand
© Te Runanga O Ngāti Ruanui Trust

Spiritual safety

In te ao Māori (the Māori worldview), things are divided into tapu and noa. Noa relates to things in the ordinary, profane, common world, free of any special considerations. By contrast, tapu relates to things considered sacred, spiritual, or otherwise restricted or forbidden in nature, and are often covered by rules or prohibitions to prevent and protect from spiritual harm to iwi or individuals.
The word ‘taboo’ finds its roots in the Polynesian word ‘tapu’, though the English term doesn’t come close to capturing the full meaning and expression of tapu, which when applied practically has important implications for health, hygiene, conservation, and social structure as well as spiritual wellbeing.
Everything related to the actual harvesting and processing of the whale is tapu. Those who are directly involved with the flensing are themselves tapu while they perform this role, as is the immediate environment, carrying as they do both spiritual and health risks to other members of the community.
Transitioning from a state of tapu to a state of noa involves ritual cleansing, prayer, and the sharing of kai (food). As illustrated in the table above, these precautions are built into the stranding strategy too.
Before undertaking any work, one of our apū and w’ānau offers a Karakia (prayer) and Mi’i (acknowledgement to the animal/ancestors).
[In the case of a deceased whale, o]nce the karakia has been completed, the eye of the wai w’angote is removed and returned to the sea before work begins.
Access to appropriate water and containers will be made for the purpose of spiritual cleansing. Karakia are said for guidance, care, and protection.
At the conclusion of the process [and after thorough cleansing of volunteers and the area], a Karakia is offered, [the team is debriefed], and kai (food) is shared to celebrate our achievements and to conclude the event.

Hard choices

The strategy details all of the steps required to administer first aid to any stranded whales, involving keeping them cool, comfortable, and calm. This involves things we’ve learned previously like applying cool sheets, keeping the animals upright, and digging holes under flippers to relieve cramping.
Part of the importance of a stranding strategy is to lay out clear expectations for members of the iwi, and for liaising with other groups who might be involved, like the Department of Conservation, scientists, media, and even expert curators from Te Papa.
These expectations are especially important when navigating situations where a difficult call might be made as to whether rescue is feasible.
If at any stage of a stranding, the animal/s is/are in an obviously distressed condition, or it is clear that a re-floating operation is unsuccessful in part or full, or live mammals irretrievably strand, euthanasia will be required as advised by the Department of Conservation.
As euthanasia is such an emotive issue it is important to remember the option of a natural death.
Euthanasia of animals should be carried out by, or, under the instruction of, experienced personnel. Before euthanasia is attempted, several aspects MUST be satisfied.
  • Counselling of bystanders: This is essential especially if people present have been assisting in the care of the stranded animals.
  • Public relations addressed. Invest time in explaining why the decision was made. The reason for euthanasia is always the animal’s welfare.
  • Public Safety has been ensured; this may involve crowd control.
  • Appropriate equipment and trained staff available; It is very important to ensure that trained and experienced people are available in this procedure and that they have the right equipment and support.
  • Safety measures for staff in place. Ranging from earmuffs to ensuring crowd control.

Practicalities

Organisation

The mahi (work) of processing and harvesting precious resources from a dead whale is messy and difficult, as well as very physically and emotionally challenging.
Volunteers are taking on a huge amount to contribute to the ecological, cultural, and spiritual health of the iwi, and the environment to which they belong. The sections of the strategy that deal with the practicalities of the kaupapa (mission) make this abundantly clear.
We have identified two different management approaches for live and deceased stranded. Hence, we have two teams: one team called the Recovery Team is in-charge of providing first aid to live to’orā (whales) and in assisting the DoC (Department of Conservation) to refloat to’orā. The second team called the Flensing Team is in charge of harvesting part/s of deceased to’orā for cultural use depending on the state of the carcass.
These teams both include people like a Team Leader, Media Lead, Equipment Lead, Health and Safety Lead, Clean-up Lead, and a Catering lead, with a volunteer crew under each. Depending on the event, there may also be a Recovery team, a Flensing team, and a Processing and Storage team.
All of these volunteers will likely stay in tents on-site, often in remote areas. They need to bring and manage the necessary equipment themselves. In the case of flensing (the term for butchering and removing the blubber from a whale carcass), the iwi has put together ‘grab-bags’ containing things like butcher knives, specialty flensers, strops, metal gloves, knife sharpeners and a slew of protective equipment.

Safety

As with all carcasses, the health risks increase as bacteria multiply within the decomposing carcass. The health and well-being of our ‘apu and w’ānau are paramount.
Consider the implementation of a ra’ui [a ra’ui is a temporary ban on foraging in an area due to politics, conservation or, as in this case, pollution by tapu and/or contamination] as the blood from the whale/s is likely to contaminate the Kaimoana (seafood) within the immediate vicinity of where the carcass is. It is the responsibility of Ngāti Ruanui to notify the community of the ra’ui, state how long it will stay in place, and the full area it is to cover.
All whale recovery/harvest sites are managed as per [the diagram below]. Maintaining the integrity of the three zones reduces the chance of disease transfer between the carcass and our apū and w’ānau and reduces the likelihood of accidents and/or injury. The Flensing Area are described below:
A diagram of the different areas of the flensing site, indicating clean and contaminated areas. It is like a target with four concentric rings. The whale is in the centre, surround by two rings comprising 'the pit. The innermost ring is labelled 'zone 1'. The second is 'zone 2', also marked as the contaminated refreshment area. The outermost ring is labelled the 'clean support area'. in side this ring at the bottom is a rectangle marked 'transfer site. To the upper right of the diagram, outside of and separate from the rings, is a circle marked 'public clean area'. © Te Runanga O Ngāti Ruanui Trust
  • 1. “The Pit” (Operational Area): This “dirty” zone is occupied by the Crew that are in direct contact with the mammal. Once an individual is in this zone, he/she should not move across the transfer zone into the clean zone until they have washed up, with the assistance of the Flensing Support Crew. There are two zones within The Pit:
  • Zone 1 – Where the Flensers (cutters) are cutting back blubber and flesh and separating bone etc.
  • Zone 2 – Where the Gophers (using hooks) are picking up the different products and placing them in their relevant resource piles within the transfer site.
  • 2. “Clean Support Area”: This zone is occupied by a minimum of two Health and Safety Crew including certified first aiders and one record keeper. Apū and w’ānau delegated to assist the flensing crew in the Pit (to give water or wipe off sweat when necessary or advised by the first aider) can enter this area.
  • 3. The Clean Support Area is adjacent to a Contaminated Refreshment Area (CR Area) set-up for team members to rest and eat.
  • 4. On the opposite side of the Clean Support Area is the Transfer Site. The Transfer Site contains vehicles and containers where resources are stored and then taken off site for processing.
  • 5. “Public Clean Area”: This zone is occupied by apū and w’ānau/crew who had no contact with Whale/s. One of the primary positions within this area is the Media and Public Relations Lead.

Records

The iwi also keep detailed records of any strandings, including photographs, species, numbers, condition of the animals, suspected cause of stranding or death, as well as the logging of all resources gathered. The iwi keeps a detailed database of all of these records.
If [harvested] bone is distributed to apū and w’ānau, Ngāti Ruanui will need to give a certificate of authenticity so there are no issues with illegal trading from the bone distributed from our recoveries. The decision to bury the animal and the process of the burial will be directed by the ‘apū with the support of Ngāti Ruanui.

Processing and preservation

A diagram composed of three squares showing the process and scope of the strategy. The first square reads 'Nguru framework: Integrating Tikanga Māori. The Second square reads ' Recovery and Flensing process'. The third square reads 'Resources, processing, and storage. © Te Runanga O Ngāti Ruanui Trust

It is important to understand that stranding strategies do not just deal with the stranding emergency event itself. Though it does do that, the mātauranga (Māori knowledge), captured and preserved in these documents go much deeper than that. We have seen throughout this week that the cultural and spiritual significance of whales and their harvested resources resonate for generations in te ao Māori (the Māori worldview).

This knowledge was very nearly lost during the generations where iwi Māori were denied access to these practices.

These manuals then, represent the dedicated collection, consultation, enshrining, and protection of the full scope of these practices – from beaching, harvesting, and collecting to the long term preservation of harvested taonga (treasures). They function to preserve Māori culture and its tikanga (strategies), and to tangibly pass it on to future generations.

You can see below an example of how detailed these instructions are. There is similarly detailed guidance on their long term storage and care too.

A table listing the resources gathered from a deceased whale, and the processing they require. It reads as follows. Bone: Drained in trenches for approximately 18 months to two years depending on the sand or soil type, Sea cleaning – check weekly for growths, Macerate at 37ºC, Boil the bone with copper, pour into a drum and leave overnight, repeat and watch to avoid staining, Top side drying in a warm area or by wind exposure. Teeth: Peeling, Clean with pumice/charcoal/toothpaste. Oil – Spermaceti: Spermaceti can be boiled to separate the oleaginous matter from the solid substance, when it cools the spermaceti should crystallize. This should allow you to drain off the oil. Try and leave minimal oil with the spermaceti. From there, the crude spermaceti can be purified by fusing and skimming. Uaua: The sinew/tendon or ligament need to be removed from the muscle. This can be achieved by running a dull edged tool between the sinew/tendon and the muscle. The idea is to remove the sinew/tendon with minimal meat left attached, by pulling and scraping the sinew/tendon free of the meat, Once the uaua has been scrapped of all tissue, the uaua then needs to be laid out to dry flat and keep away from pest. Meat: Whale meat is like any other red meat and processing is minimal. The product should be frozen as soon as possible after removal from the carcass to reduce bacteria growth which will make the meat unsuitable for human consumption. If the meat is rancid, it can be cut up and processed to make fertilizer. Baleen: Once the baleen has been removed from the jaw it needs to be cleaned as soon as possible of all sand, shells, flesh and other debris, It is important to water blast often between the plates and grooves at the base of the baleen to remove all debris. This process can often be time consuming, but it is the only way to stop degradation of the resource.Click to expand
© Te Runanga O Ngāti Ruanui Trust

In the next step we’ll consolidate and reflect on everything we covered this week!

© Te Runanga O Ngāti Ruanui Trust and Te Papa. All rights Reserved
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