Maramataka: The Story of the Māori Lunar Calendar



The maramataka is the traditional Māori calendar.


By Dr. Paul Meredith
Pou Hautū Executive Officer
Victoria University of Wellington


Introduction

Photo by Chris Pickering

The maramataka is the traditional Māori calendar. Each year has 12 months based on the cycles of the moon. These lunar months begin and end when the moon is full, and last for about 30 days.

The stars also play a part in the calendar. Each month is represented by a star or stars. For example, in Pipiri (May–June) the appearance of Matariki (the Pleiades star cluster) signals the Māori New Year.

Each night of the lunar month had its own name – Whiro was usually the first night, and Mutuwhenua was the last.

Depending on the moon, certain days brought good luck for fishing, eeling, planting or harvesting, and other days brought bad luck. For example, Mutuwhenua was described as ‘an exceedingly bad day’, while Ōuenuku, near the beginning of the month, was a day to ‘get to work! A good night for eeling’.

Māori used their calendar as an important guide to planting and fishing. Today, many fishermen still believe they catch more fish on days described as lucky. Weather reports on New Zealand’s Māori Television station include traditional information on the tides and when to plant.

Lunar Months

Phases of the Moon: The Maramataka, the Māori calendar, was based on lunar months. Each night had a name and a specific characteristic. This handwritten chart shows some of the key phases of the moon as described by Matiti Kūhā of Kaipara.

The maramataka divided the traditional Māori year into 12 lunar months. The word marama means both the moon and the lunar month – a lunar month is the 29 and a half days between successive new moons, and normally straddles two calendar months.

Māori needed a system that matched lunar months with the solar year – a lunar year is around 11 days shorter. Some tribes listed 13 months in their lunar year, indicating that one month was occasionally added to account for the extra period of time. Those tribes which had only 12 months would have used a different system to account for the extra time.

The months were commonly listed numerically: May–June was Te Tahi (the first), June–July was Te Rua (the second), and so on. Each month also had its own name, which sometimes varied between tribes. Tūtakangahau of Maungapōhatu, a member of Ngāi Tūhoe, provided the ethnographer Elsdon Best with these names and descriptions:

  1. Pipiri (May–June). All things on earth are contracted because of the cold; likewise man.
  2. Hongonui (or Hōngongoi, June–July). Man is now extremely cold and kindles fires before which he basks.
  3. Here-turi-kōkā (July–August). The scorching effect of fire is seen on the knees of man.
  4. Mahuru (August–September). The earth has now acquired warmth, as have vegetation and trees.
  5. Whiringa-ā-nuku (September–October). The earth has now become quite warm.
  6. Whiringa-ā-rangi (October–November). It has now become summer, and the sun has acquired strength.
  7. Hakihea (November–December). Birds are now sitting in their nests.
  8. Kohi-tātea (December–January). Fruits are now ripe, and man eats of the new food of the season.
  9. Hui-tanguru (January–February). The foot of Rūhī (a summer star) now rests upon the earth.
  10. Poutū-te-rangi (February–March). The crops are now harvested.
  11. Paenga-whāwhā (March–April). All straw is now stacked at the borders of the plantations.
  12. Haratua (April–May). Crops are now stored in pits. The tasks of man are finished.1

The Stars

Each month was represented by a star or stars. According to one Ngāti Kahungunu authority, ‘without exception, stars were the ariki (controllers, heads) of these months’.For example, for many Māori the year began in May or June with the appearance of Matariki (the Pleiades constellation).

The Maramataka Revived

The maramataka was revived in 1990 by Te Taura Whiri i te Reo Māori (the Māori Language Commission). Instead of using transliterations of the English names, such as Hānuere for January and Mei for May, they promoted the traditional names cited by Tūtakangāhau. However, lunar months were dropped in favour of calendar months, so that, for example, Pipiri became June.

Nights of the Month

In 1918 the ethnographer Elsdon Best obtained this fishing maramataka from Rev. Metara Te Ao-marere of Ōtaki, who had obtained it from Mita Te Tai. Although the nights of the moon are traditional, the symbols were invented in the 1800s. Each symbol represented a particular aspect of the night of the moon. For instance, straight lines indicated good nights for line fishing, and black dots for fishing by torchlight. A night such as Whiro, with a dot and a line, was good for both.

The new moon determined the start of the lunar month, which lasted 29 and a half days. Rather than referring to the days of the month, Māori spoke of nights, and each night had its own name. Generally, Whiro was the first night of the new moon and Mutuwhenua was the last. Some nights were considered unlucky for planting and fishing, while others were favourable.

Names of the Nights

There are a number of tribal variations relating to the nights of the moon. The following list has been adapted from the names and observations made by members of Ngāti Kahungunu:

Whiro: an unpleasant day, the new moon appears.
Tirea: the moon is very small.
Hoata: a pleasing day, the moon is still small.
Ōuenuku: get to work! A good night for eeling.
Okoro: a pleasing day in the afternoon, good for eeling at night.
Tamat[e]a-ngana: unpleasant weather, the sea is rough.
Tamatea-kai-ariki: the weather improves.
Huna: bad weather, food products suffer.
Ari-roa: favourable for spearing eels.
Maure: a fine, desirable day.
Māwharu: crayfish are taken on this day.
Ohua: a good day for working.
Hotu: an unpleasant day, the sea is rough.
Atua: an abominable day.
Turu: a day to collect food from the sea.
Rākau-nui: the moon is filled out, produce from the sea is the staple food.
Rākau-matohi: a fine day, the moon now wanes.
Takirau: fine weather during the morning.
Oike: the afternoon is favourable.
Korekore-te-whiwhia: a bad day.
Korekore-te-rawea: a bad day.
Korekore-hahani: a fairly good day.
Tangaroa-ā-mua: a good day for fishing.
Tangaroa-ā-roto: a good day for fishing.
Tangaroa-kiokio: an excellent day for fishing, a misty aspect prevails on land.
Ōtāne: a good day, and a good night for eeling.
Ōrongonui: a desirable day, the īnanga (whitebait) migrate.
Mauri: the morning is fine, the moon has now darkened.
Ōmutu: a bad day.
Mutuwhenua: an exceedingly bad day, the moon has expired.1

Planting and Fishing

Taewa (potatoes) were planted by researchers at Massey University according to the Māori calendar. These varieties of potato were introduced by early European explorers and enthusiastically adopted by Māori. Certain varieties became so closely associated with particular tribes that the vegetables became known as Māori potatoes.

A Calendar of Work

The most important function of the Māori lunar calendar was to regulate planting and harvesting, fishing and hunting. The four seasons − raumati (summer), ngahuru (autumn), kōanga (spring) and takurua (winter) − called forth a series of activities to do with procuring food. These tended to vary among tribes, depending on where they lived, local climate, and the availability of edible plants, birds and seafood.

Modern Times

By the early 2000s there was renewed interest in the maramataka, and it was used by some Māori for planting and fishing. Many fishermen believe that they catch more fish on a day deemed favourable by the calendar. The fishing personality Bill Hohepa printed a version of the calendar that was popular with recreational fisherman.

Weather reports on Māori Television have information from the maramataka, such as tides and when to plant, alongside meteorological highs and lows. In another example where Māori knowledge and science come together, a group of researchers at Massey University in Palmerston North have planted 25 varieties of taewa (potato) according to the Māori lunar calendar, with the dual aim of preserving traditional knowledge and establishing the crop commercially.

Bibliography

  • Firth, Raymond. Economics of the New Zealand Maori. Wellington: Government Printer, 1972 (originally published 1929).
  • Matariki, he maramataka Māori, 2004/2005 Aotearoa−Pacific year: a bilingual journal/diary in Māori & English, with Māori fishing and planting guides. Auckland: Matakite, 2004.
  • Tomoana, P. H. ‘Ko nga tau, ko nga marama, ko nga ra me nga po pai, whai kai, kore kai ranei i runga i a te Maori korero.’ Te Kopara 71 (October 1919).
  • Tomoana, P. H. Te aroha o Rangi-nuikia Papa-tua-nuku o te tau. Hastings: Hart & Co., 1921.

Originally published by The Encyclopedia of New Zealand under the terms of a Creative Commons Attribution-NonCommercial 3.0 New Zealand license.

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