NATIVE BIRD-LIFE IN ANCIENT MAORILAND.

Forest and Bird, Issue 25, 1 October 1931, Page 6

NATIVE BIRD-LIFE IN ANCIENT MAORILAND.

(By Geo. Graham.)

The native birds of this country were to the ancient Maori people an important factor in their daily life. So important indeed that the customs dealing with bird-life occupied quite a prominent part of Maori culture. These customs were, based on various mythological beliefs, and were enforced by the strict observance accorded them. Of the multiplicity of those old-time customs concerning birdlife I can now only briefly speak. All things pertaining to the forests —the trees and plants and the bird-life—were the children of Tane, the God of Forests. Then each forest had its particular subsidiary deity—a presiding, protective spirit; the forests, and the floral life as well as the bird-life therein, were under the tutelage of Tane, and that local subsidiary spirit. Therefore, before certain observances were first fulfilled, no trees might be felled, foodstuffs gathered, or birds hunted within the forest. For that purpose there was a fixed ritual—and an elaborate series of ceremonies was gone through to propitiate the Forest Spirits and Tane the Overlord. Nor were any sylvan operations undertaken except in the season recognised as appropriate. Those seasonal restrictions were in themselves the result of the deep knowledge the Maori possessed of nature lore, and that was the outcome of keen observation over many generations of time. All forests were within the definite areas of particular tribes, and their boundaries as between tribe and sub-tribe were defined as a matter of common knowledge. Rivers, ridges, mountainpeaks, and coast-lines marked those boundaries. No unauthorised persons presumed to trespass therein. Such transgressions led indeed to penalties, and even inter-tribal wars. Thereof Maori history is all too replete with examples. Thus it was that the protection of forests and the bird-life therein went hand-in-hand. The inter-relations thereof the Maori fully understood —and thereby the balance of nature was preserved. Therefore in former days the Maori had his code, a recognised set of game and forestry laws. These laws had as their motive, the preservation of trees and the protection of the bird-life from indiscriminate slaughter. Such laws were therefore the equivalent of the forestry and game-laws of our European ancestors.

This forestry and game-code had also as its purpose the reservation to particular families of leading rank—each its particular rahui —or bird-hunting area. Even particular trees therein were reserved to the privileged ownership of such families during many generations of time. Those ancient proprietary rights thus have become the basis of very many Native family titles, and held by them by virtue thereof at this present day. Tn the protection of the already rarer birds there was also a still stricter rahui—equivalent indeed to an actual tapu* in its stringency. The white crane, huia, and several other such birds were so specially restricted from being hunted. Only, therefore, by the men of highest rank, the actual owners of such rahui rights, might such sacred birds be taken. Here, again, the apparent object was to ensure the perpetuation of these rarer birds, as also to reserve them for the use of the people of foremost rank. About this time of the year, September-October, we again hear the call of the koekoea, which bird now arrives from beyond seas on its annual visit to New Zealand. It was, indeed, the flight of this bird, observed in mid-ocean by the older Polynesian navigators, which guided those vikings of the Pacific to these shores. Again, it was the call of this cuckoo that indicated to the Maori the beginning of his New Year. For the arrival of the koekoea was the harbinger of Mahuru —the spring season. Then, in obedience to the cuckoo’s call, and on the summons of the tohungas,f the men-folk brought forth their digging implements (the ko). They then assembled in the village ceremonial place, where was performed the appropriate agricultural ritual, before they repaired to the plantation areas. For the call of that bird was “Koia! Koia! Koia!” It was the summons to prepare the land with the digging ko for the coming planting season now at hand. Bird-life was of much utilitarian value to the Maori. Here he had found a land practically devoid of animal life. But, as the result of the almost entire absence of natural enemies, it was a land teeming with bird-life. The Maori had, therefore, to depend almost solely on birds for his flesh-foods. Almost, I say, for he had the rat and the dog—both mammals introduced by him from Polynesia. Fucky, therefore, was the tribe which had within its domains an extensive forested area, wherein was set aside the necessary hunting grounds to ensure those supplies.

* Tapu : Holy or sacred. fTohunga: Expert or Priest.

Apart from the gathering of forest game for immediate consumption, large quantities were also potted down for winter foods, or to provide for coming banquets and tribal assemblies. Similar large quantities also provided the necessary supply for a regular system of barter with other tribes, and which was maintained as an annual system of exchange for food products peculiar to other districts. For example, sea-coast people bartered preserved sea-foods for the potted birds and other forest foods of the inland regions. In the personal adornment of the people, bird feathers and plumage were of importance and therefore in much demand. The feather-decked garments of the Maori are some of the most artistic productions of any Native culture; and, happily, this is an art still extant. Such feathered garments of kiwi and pigeon, and the plumes of huia, gannet, and other birds, were the proudest possessions of the people of rank. In their houses, canoes, and even weapons, were introduced artistically-considered schemes of feather decorative work. Huias were so prized that they were often confined to cages. The white-tipped tail feathers were valued and worn by chiefs as plumes. From the kiwi cloaks are made, and these, too, only worn by those of rank. These feathered garments were the proudest decorative possessions of the people of rank or rangatira. I have already spoken of the Maori code of forestry laws, the rahui, and how that code effectively secured to each tribe and family thereof their respective hunting grounds. And how also that primitive code ensured the conservation of bird-life to succeeding generations. It, indeed, effectively protected the birds from the extinction that the absence of such customs would have doomed. Those ancient restrictions in their day served well their purpose; for when European settlement first began to encroach on the primeval wilderness of New Zealand, its forests teemed with a wealth of bird-life. The rahui code of the ancient Maori regime had efficiently fulfilled its duty; nor was it until those olden customs came to be disregarded that the native bird-life was seriously interfered with. The old mythological beliefs which had aided to support the ancient forest laws then gave way before the new ideas of Pakehadom.* All the old respect for the rahui and tapu restrictions was set aside, nor did effective European laws take their place. Then also the comparatively harmless Maori hunting methods became obsolete. The snares and hunting-spears and decoys were displaced by the deadly shot gun.

* Pakeha : White Man.

The former forest silences were now disturbed by that dreaded weapon. Immense destruction of native bird-life then began, and has so continued for nigh a century of time to at least very recent years. Added to these disturbing causes are others still perhaps more effective in their destructiveness. The felling of the forests for timber, and in the progress of settlement, has diminished the birdlife habitat. This factor has also depleted the food-gathering and breeding areas. Apart also from these detrimental operations of the European, there are several other factors in bird destruction which Man has here introduced. These are the exotic animals which have proved grave natural enemies of native bird-life —dogs, cats, rats, stoats, weasels are some such. The wingless and ground-birds are thus specially affected, and perish annually in great numbers. It is also possible, as the Maori states, that many introduced insects and foreign birds are aggressive enemies of the native birds. These foreigners, they state, drive the native birds away from their ancient breeding and feeding-grounds. The Maoris also assert, and they are accurate observers of such things, that foreign birds even spread their peculiar diseases, to which the native birds are fatally susceptible. In order to counteract these various destructive agencies, man’s active interference is necessary. He must aid to undo so much that he has hitherto so thoughtlessly done. To that end, his assistance can be effective in various ways, some of which I may suggest. An extension is essential of the system of bird sanctuaries. This can be done by including all suitable islands and inland areas. Every property-owner might preserve reasonable areas of native bush, fencing the same off where practical, and excluding dog and gun therefrom. Such areas might be respected as bird-sanctuaries in the strictest sense. The planting of native trees should be extensively undertaken wherever possible. Thereby would to some extent be provided food and shelter preserves for native birds where none now exist. These efforts can even be assisted to some extent by town and suburban dwellers; for we have many native birds, visitors to the city and suburbs, seeking furtively even here food and shelter in times of scarcity.

But for the effective preservation to future time of our beautiful native birds there must go hand-in-hand with the above suggested efforts a conservation of native flora in all possible localities. And not only in the conservation of what remains., but also the restoration of much that in the past has been too thoughtlessly destroyed. There must be added to these activities mentioned above a general observance and respect for the laws framed for these purposes; a return, in fact, to the Maori ideals of rahui and tapu; for only by this loyal respect for and the observance of laws based on some such principles, can the operation of same ne made effective. To achieve these ends much depends after all on our children, the men and women of the time to come. By making Naturestudy a feature of our educational system, our schools can greatly influence and aid. Thereby we may hope that New Zealand’s unique and beautiful flora and bird-life may be preserved as a prized heritage to a future time. But if the matter be now delayed, that delay will lead to neglect tending to destroy that which can never again be restored to us.