Kia ora,
The kupu | words 'kaitiaki' and 'kaitiakitanga' may be familiar to you. We often see these words used in contexts such as taking care of our environment or in job titles - there has certainly been an upswing in the usage of these kupu to describe efforts like conservation and sustainability in the previous decade or so. However, kōrero | discussions emerging over the last few years have challenged this.
When kupu Māori fall into common usage within the English language (and therefore often non-Māori contexts), the complex and different meanings of kupu can become diluted and reduced to one or two translations - eg. 'caregiver' or 'conservationist' in the case of 'kaitiaki'. It's important to recognise that not all kupu Māori have an English equivalent - and the kupu 'kaitiaki' (and derived noun 'kaitiakitanga) is one such example.
The kupu 'kaitiaki' traditionally refers to non-human entities such as atua, tipua, taniwha or manaia. These could be entities, embodiments or parts of the ngahere | forest, awa | river, moana | ocean, or other parts of the taiao | environment, and sometimes take the form of animals. Kaitiaki guard and protect things such as an area, a resource, or a group of people. Their role can be one of maintaining balance by any means necessary, not always on the side of humans.
This extract from an article by Dr Matiu Payne speaks to an example of this: "In the creation of the Fisheries (South Island Customary Fishing) Regulations 1998 (and later 1999), one Kaumātua for Kāi Tahu insisted on the changing of the wording of a Tangata Kaitiaki (human guardian) to a Tangata Tiaki (human that looks after) in the wording of the legislation due to the spiritual connotations of the word ‘Kaitiaki’ from a customary perspective. This distinction, however, did not endure to the North Island version of the same regulations." (Payne, 2021, p.87).
Kaitiaki can also be used to refer to people, but our suggestion based on recent learnings of traditional understandings is that when referring to people, kaitiaki is only used to refer to Māori who have whakapapa connections to the wāhi | area or rauemi | resource being protected.
For example, Poutini Ngāi Tahu are kaitiaki of pounamu, through whakapapa and connection to place and resource.
We understand that wider usage of te reo Māori is often rooted in positive intentions. That is usually the case when people are using kaitiaki(tanga) in contexts other than those mentioned above, and we do not seek to diminish those intentions - only to offer further understanding of the origins of these kupu | words.
An alternative of tautaiao - meaning environmentally friendly - can often capture what is intended in wider contexts where kaitiaki(tanga) is currently used.
Some other alternatives for use in these contexts could be:
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He Kaimanaaki i te Taiao - a protector of the environment
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Te Hunga Tautaiao - the environmentally friendly group
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Ngā Ringa Kumanu i a Papa - the hands who cherish and attend to Papatūānuku
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Kaiatawhai - conservationist
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Kaitauwhiro - conservationist, someone who tends to the environment
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Kaitautāwhi - conservationist, someone who supports the environment
As we hope we have shown here, there is a deeper complexity held within kupu and concepts. We encourage regular reflection and discussion of your use of te reo Māori in your respective spaces to enable you to respond to new perspectives as and when appropriate.
Ka nui te mihi!
References:
Malcom, T. (2022, May 15). Taking care of our kupu. E-Tangata. https://e-tangata.co.nz/reo/taking-care-of-our-kupu/.
Payne, M. (2021). E Haere Mai Rā Taku Taniwha, E Moe, E Oki, E Haere Atu Rā. Transitioning Intergenerational Knowledge Transfer for Taniwha and Kaitiaki Narratives within Horomaka Hapū of Kāi Tahu, Kāti Māmoe me Waitaha Hoki. Scope: Contemporary Research Topics (Kaupapa Kai Tahu). 81-91. 10.34074/scop.2006007.
