Tikanga: Ethics of Herbal Harvesting

Rongoā harvesting tikanga refers to the customary protocols and ethical guidelines observed when gathering native New Zealand plants for medicinal use. These practices ensure the sustainability of the environment and the spiritual integrity of the medicine. Key elements include reciting karakia (prayer) to acknowledge the plant’s mauri (life force), harvesting only what is needed to maintain ecological balance, and strictly adhering to principles of kaitiakitanga (guardianship) to protect Papatūānuku (Earth Mother) for future generations.

In the landscape of New Zealand wellness, the resurgence of Rongoā Māori—traditional Māori healing—has brought with it a profound responsibility. As interest in native herbalism grows within our multi-cultural society, understanding the deep cultural and ethical frameworks that govern the collection of these plants is paramount. It is not merely about botany or chemical constituents; it is about relationship, reciprocity, and respect.

The Foundation of Tikanga in Rongoā

Tikanga is often translated as “custom” or “protocol,” but etymologically it derives from “tika,” meaning “correct” or “right.” Therefore, rongoā harvesting tikanga is about doing things the right way—morally, spiritually, and ecologically. For practitioners of Rongoā Māori, the forest (Te Wao Nui a Tāne) is not a supermarket shelf stocked with free goods. It is a living ancestor, a complex web of mauri (life force) that connects all living things.

When we approach rongoā harvesting tikanga, we are entering a contract of guardianship. The efficacy of the medicine is believed to be directly linked to the integrity of the harvest. If a plant is taken without respect, without acknowledgment, or greedily, its healing potential (mana) may be diminished. This holistic view integrates the physical properties of the herb with the spiritual disposition of the harvester.

The Spiritual Gateway: The Importance of Karakia

The most fundamental aspect of rongoā harvesting tikanga is the use of Karakia. While often translated as prayer, karakia in this context serves as a mechanism to clear intent, acknowledge the source of life, and ask for permission to enter the domain of Tāne Mahuta (the guardian of the forest).

Establishing Intent and Connection

Before a single leaf is plucked or bark is stripped, the harvester must center themselves. Karakia acts as a spiritual tuning fork, aligning the harvester’s vibration with that of the natural world. It is a moment to state your purpose: “I am gathering this plant to heal my family,” or “I seek wellness for this specific ailment.” This clarity of intention is crucial because it transforms the act from one of taking to one of collaboration with nature.

Asking for Permission

In the worldview of Rongoā, plants are sentient beings possessing their own mauri. Karakia is the courteous act of knocking on the door before entering someone’s home. It involves acknowledging the Atua (gods/guardians) related to the specific domain. If the harvester feels a sense of resistance—often described as a “check” in the spirit or a sudden change in weather or bird signs—tikanga dictates that one must respect that “no” and withdraw without harvesting.

Sustainable Harvesting Rules and Kaitiakitanga

Sustainability is not a modern buzzword in Māori culture; it is an ancient survival imperative embedded in tikanga. The rules of harvesting are designed to ensure that the plant community thrives long after the harvester has left. Violating these rules is considered a transgression against the concept of Kaitiakitanga (guardianship).

The Rule of Harvest Direction

A common protocol involves the direction of the harvest relative to the sun. Many practitioners harvest from the East (the side of the rising sun) or the North (where the sun is strongest in the Southern Hemisphere). This practice is rooted in the belief that leaves facing the sun contain the highest concentration of photosynthesis-derived energy and mauri. Furthermore, harvesting is typically done in the morning after the dew has lifted but before the heat of the day sets in, ensuring the plant’s volatile oils are preserved.

Never Take the First or the Last

A strict rule of rongoā harvesting tikanga is conservation of the lineage. You never harvest the very first plant you see; you acknowledge it and move on. This ensures you are not taking a lone specimen that is critical for that area’s regeneration. Similarly, you never strip a plant bare. The general rule is to take only what you need and never more than the plant can easily regenerate. A common guideline is to take no more than a small percentage of foliage from any single tree, ensuring it remains strong enough to survive pests and weather.

Method of Extraction

How the plant is cut matters. Leaves should be plucked or cut cleanly to minimize damage to the main stem. When harvesting bark (g.g., from Hoheria or Pukatea), it is typically taken from the side of the tree facing the rising sun and in vertical strips, never ringing the tree (which would kill it). The wound is often covered with earth or moss afterwards to aid healing, akin to applying a plaster.

Reciprocity: Giving Back to Papatūānuku

The cycle of rongoā harvesting tikanga is not complete without reciprocity. If we take from Papatūānuku (Earth Mother), we must give back. This maintains the balance of utu (reciprocity/cost).

This “giving back” can take physical and spiritual forms. Physically, it implies returning unused plant matter to the earth, preferably to the base of the plant it was taken from, allowing it to decompose and nourish the roots. It is culturally inappropriate to throw rongoā trimmings into the rubbish bin or compost them with kitchen scraps. They should be returned to nature.

Some practitioners also leave a koha (gift) when entering the forest. In ancient times, this might have been a physical offering, but in modern practice, this is often a koha of water, touching the earth, or simply the sincere offering of gratitude and karakia. The underlying principle is that the transaction is not one-sided; the environment is acknowledged as a partner in the healing process.

Respecting Rāhui and Conservation Boundaries

In modern New Zealand, rongoā harvesting tikanga must navigate the intersection of customary rights and contemporary conservation laws. Understanding these boundaries is essential for the ethical harvester.

Understanding Rāhui

A rāhui is a temporary ritual prohibition placed on an area or resource. It is a form of tapu (sacred restriction) used to allow a resource to recover or to honor a significant event, such as a death in the area. If a rāhui is in place, no harvesting of any kind is permitted. Violating a rāhui is a severe breach of tikanga and is believed to invite spiritual and physical misfortune. In a modern context, rāhui are often publicly notified by local Iwi (tribes) and sometimes supported by the Department of Conservation to prevent the spread of diseases like Kauri Dieback.

Legal Frameworks and DOC Land

While customary harvest is a recognized right for Tangata Whenua (people of the land) in certain contexts, harvesting on public conservation land managed by the Department of Conservation (DOC) generally requires a concession or permit. For the casual forager or non-indigenous herbalist, harvesting on reserve land is illegal without authorization. Tikanga extends to respecting the laws of the land that are designed to protect these ecosystems. Ethical harvesting often means cultivating your own rongoā plants on private land or establishing relationships with private landowners rather than depleting public reserves.

The Role of Tohunga and Cultural Safety

With the rising popularity of natural medicine, there is a risk of knowledge appropriation and dangerous misuse. Traditionally, knowledge of rongoā was tapu (sacred) and passed down through selected bloodlines to a Tohunga (expert/priest).

Learning from an accredited Tohunga or a recognized Rongoā practitioner is vital. Books and websites can provide identification guides, but they cannot transmit the “wairua” (spirit) or the subtle nuances of tikanga. There are specific protocols for processing plants that make them safe; for example, knowing which parts of the Karaka berry are toxic is a matter of life and death.

Furthermore, cultural safety involves acknowledging the source of the knowledge. Non-Māori practitioners using these plants should do so with humility, crediting the Māori origins of the medicine and avoiding the commercial exploitation of sacred knowledge. True tikanga involves maintaining the integrity of the lineage from which the knowledge descends.

Specific Protocols for Common Rongoā Species

Different plants command different protocols based on their growth patterns and spiritual associations. Here are two prominent examples:

Kawakawa (Piper excelsum)

Kawakawa is perhaps the most widely used rongoā plant today. A specific tikanga debate surrounds the selection of leaves. Traditional wisdom often dictates choosing leaves that have been eaten by the looper moth caterpillar (leaves with holes). The rationale is twofold: firstly, the insects know which leaves are chemically safe and potent; secondly, the plant releases higher concentrations of healing secondary metabolites in response to the stress of being eaten. However, harvesters must ensure they do not take the “parents” (the main stems) or strip a branch entirely.

Harakeke (New Zealand Flax)

The harvesting of Harakeke is governed by a strict metaphor of the family unit. The plant grows in a fan shape. The central shoot is the Rito (the baby), and the leaves immediately enclosing it are the Awhi Rito (the parents). These three inner leaves must never be cut, as doing so destroys the heart of the plant and stops its growth. Only the outer leaves, the Tupuna (grandparents), are harvested. This tikanga ensures the survival of the family unit (the bush) and serves as a constant reminder of the importance of protecting the younger generation.

Conclusion

Adhering to rongoā harvesting tikanga is about more than following a set of rules; it is about adopting a worldview that places the human being within nature, not above it. In the context of NZ multi-cultural herbalism, embracing these ethics creates a bridge between cultures and ensures that the healing treasures of Aotearoa remain abundant.

Whether you are a seasoned herbalist or a beginner wishing to connect with the land, remember that the medicine begins before the harvest. It begins with the respect you show, the karakia you recite, and the restraint you exercise. By protecting the mauri of the plants, we ensure the mauri of the people remains strong.