Māori & Geothermal

For centuries, Māori have recognised and utilised naturally sourced geothermal (waiwhatu) energy for various purposes. They consider these areas as sources of healing, sustenance, and power and traditionally use thermal fluid for bathing and treating various ailments.

Additionally, geothermal (waiwhatu) resources played a vital role in traditional Māori cooking practices. Steam vents, hot springs and heated soils were used for cooking, particularly for the preparation of "hangi" meals. A hangi involves cooking food in an earth oven, utilising geothermal (Waiwhatu)steam and heat to impart unique flavors to the food.

Geothermal (waiwhatu) sites and resources also hold cultural and spiritual significance for Māori. They are considered as meeting places between the physical and spiritual worlds, and ancestral stories and legends often connect these areas to the creation and history of Māori people.

Māori actively engage in managing, protecting and even developing geothermal (waiwhatu) resources. They consider themselves as guardians (kaitiaki) of these natural resources, and as result, possess a deep-seated sense of cultural and spiritual duty to ensure they are appropriately protected. Where geothermal (waiwhatu) resources are being used, this kaitiaki duty extends to ensuring such use is done so sustainably and in a culturally sensitive manner. This is to minimise impacts on the life-force (mauri) of the resource while ensuring an appropriate balance is achieved between any benefits derived from the resource and cultural and environmental preservation.

In present times, the traditional kaitiaki role of Māori is facilitated through Aotearoa New Zealand’s resource management legislation where, the relationship of Māori and their culture and traditions associated with such resources, needs to be recognised and provided as a matter of national importance during any related resource management decisions.

The Treaty of Waitangi, signed in 1840 between the British Crown and various Māori chiefs, aimed to establish a partnership between the two parties in New Zealand. The treaty guaranteed Māori rights to their lands, resources, and cultural autonomy while also granting them the rights and protections of British subjects.

However, significant issues arose post-signing, notably concerning land confiscation. The British Crown did not fully honor the treaty, leading to breaches of Māori land rights. This resulted in widespread land confiscation, often through questionable means, such as the misuse of the legal system or coercive practices. The loss of land had profound implications for Māori, impacting their socio-economic well-being, cultural identity, and ability to sustain their traditional ways of life – including the ability to use, enjoy and prosper from geothermal resources located within various tribal areas.

Over time, numerous protests, legal cases, and settlements have attempted to address these injustices and work towards reconciliation, seeking to address the historical grievances and disparities resulting from land confiscation.

In spite of progressive Māori land losses over time, some Māori retain ownership of land through the establishment of Te Ture Whenua by way of Ahu Whenua Trusts and Incorporations to address concerns surrounding fragmentation of Māori land and associated difficulties to develop this land. In addition, treaty settlements, including financial compensation, land and asset transfers (including, in some cases, deep geothermal (waiwhatu) wells) and statutory acknowledgements, have been initiated by the New Zealand government to redress the grievances, promote healing, and support Māori development and cultural revitalisation. These initiatives have enabled some Māori who own land with underlying geothermal (waiwhatu) resources to embark on their own geothermal (waiwhatu) development journeys - providing benefits for their beneficiaries and the wider Māori population.

Despite these efforts, the issues related to land confiscation and the Treaty of Waitangi continue to be subjects of ongoing discussion, negotiation, and efforts towards achieving greater justice and equity for Māori.

Treaty Settlement: Geothermal Statutory Acknowledgement Areas

The Waiwhatu Project is the work of Geothermal: The Next Generation, sourcing appropriate geothermal terms to be used in Te Reo Māori. This project acknowledges the importance of scientific language whilst also incorporating Mātauranga Māori, resulting in a number of Te Reo words that can be implemented by the geothermal community. The term 'waiwhatu' is a combination of 'wai' (liquid / oil) and 'whatu' (stone / core), and can be translated to 'geothermal fluid'.

In its initial phase, the Waiwhatu project released the following words (kupu) for use in the geothermal community:

• Māpuna: Reservoir
• Ngaohū: Enthalpy
• Kūwhewhewhewhe: puckered, wrinkled [This is a Te Arawa term for wrinkling of the skin after being in water for a long time]
• Rangitoto: Lava
• Waiwhatu: Geothermal Fluid
• Tokarewa: Magma

Read more on the project here

• Indigenous Developments: Looking back to move forward - Eru & Lovell (2021)
• Cultural Views on the Stages of Geothermal Change - Severne & Leaf (2020)
• Māori View on Health and Well-being of Rotorua Geothermal System - Porter et al (2020)
• Māori Geothermal Values - Taute et al (2019)
• Kaitiakitanga Future Geothermal Innovation and Direct Use - Wilson et al (2017)
• Kaitiakitanga and the Next 10,000 Megawatts - Wilson et al (2015)
• Connection of Ngāti Tūwharetoa (Bay of Plenty) With the Kawerau Geothermal Field - Adlam & King (2015)
• Integrating Indigenous Values into Geothermal Development - Hikuroa (2010)
• The Legacy of Ngatoroirangi: Maori Customary Use of Geothermal Resources - Stokes (2000)
• New Zealand Geothermal Resource Ownership: Cultural and Historical Perspective - White et al (1995)
• Traditional Use of Geothermal Resources by New Zealand Māori - Severne (1995)