THE CHANGING OF OUR ENVIRONMENT WITHIN TAINUI WAKA
Te Hurihanga Taiao o Tainui Waka
He Maimai Aroha
Ka maatakitaki iho au ki te riu o Waikato
Anoo nei hei kapo kau ake maaku ki te kapu o taku ringa,
Ka whakamiri noa i toona aratau
E tia nei he tupu pua hou
Kia hiwa ake au i te tihi o Pirongia, Inaa, hei toronga whakaruruhau moona ki tooku tauawhirotanga
Anaa! Te ngoto o toona ngawhaa i oona uma kiihai i aarikarika
a Maungatautari, a Maungakawa,
ooku puke maunga, ngaa taonga tuku iho.
Hoki ake nei au ki tooku awa koiora me ngoona pikonga
He kura tangihia o te maataamuri
E whakawhiti atu ai i te koopuu maania o Kirikiriroa,
Me oona maara kai, te ngaawhaa whakatupu ake o te whenua moomona,
Hei kawe ki Ngaaruawaahia, te huinga o te tangata
Araa, te pae haumako, hei okiokinga moo taku upoko, Hei tirohanga atu maa raro i ngaa huuhaa o Taupiri
Kei reira raa, kei te oroko hanganga o te tangata, Waahia te tuungaroa o te whare, te whakaputanga moo te Kiingi
I look down on the valley of Waikato, as though to hold it in the hollow of my hand and caress its beauty, like some tender verdant thing
I reach out from the top of Pirongia, as though to cover and protect its substance with my own
See how it bursts through the full bosoms of Maungatautari and Maungakawa, hills of my inheritance: The river of life, each curve more beautiful than the last
Across the smooth belly of Kirikiriroa, its gardens bursting with the fullness of good things, towards the meeting place at Ngaaruawaahia
There on the fertile mound I would rest my head , and look through the thighs of Taupiri
There at the place of all creation... let the King come forth
Kia hiwa raa, Kia hiwa raa
Kia hiwa raa, ki teenei tuku
Kia hiwa raa, ki teenaa tuku
Kei whakapurua koe ki te toto
Whakapuru tonu, whakapuru tonu
Kia hiwa raa, kia hiwa raa
Kia hiiritia a Kiingi Tuuheitia Pootatau Te Wherowhero Te Tuawhitu.
Te pou herenga waka
Te pou herenga taangata
Paimaarire
Kia poroporoakingia ngaa mate taaruuruu nui o runga i ngaa
marae maha
Haere, haere, haere atu raa
Kei ngaa marae maha o Waikato-Tainui
Teenaa matika, maranga mai ki ngaa tohu o te Taiao.
He tainui, he tairoa, he taiope
Ngunguru te poo
Ngunguru te ao
Ka hau ngaa tai ki uta
Ore ao
Ko tuu te winiwini
Ko tuu te wanawana
Ko tuu whakaputaina ki te whei ao
Ki te ao maarama.
Te Hurihanga Taiao o Tainui Waka
THE CHANGING OF OUR ENVIRONMENT WITHIN TAINUI WAKA
Booklet 5: Marae Relocation
The Heart of the Marae and Its Taiao
In the Waikato, the marae is more than timber and nails, more than carved panels and meeting halls It is a living archive of whakapapa, at the heart of the wharenui where the voices of tuupuna merge with the breath of mokopuna yet to be born. The whenua on which it stands carries the imprints of bare feet at tangihanga, the laughter of tamariki in summer games, the solemn tread of kaumaatua returning home Every breeze that curls through the wharenui carries with it the scent of surrounding taiao wetlands shimmering with kaakahi and tuna, stands of harakeke whispering in the wind, the distant call of kootare from the riverside, and the sound of the waves lapping from the moana.
When the climate changes when floods run higher, tides push further inland, or droughts crack the earth it is not just the buildings that feel the strain The marae ecosystem, the living taonga that sustain cultural practice and spiritual health, is also under threat To relocate a marae without its taiao would be to uproot a heart but leave its arteries behind. For Waikato-Tainui, whose environmental plan Tai Tumu, Tai Pari, Tai Ao calls for the restoration of lands and waters to the state envisioned by Kiingi Taawhiao (WaikatoTainui, 2013), the relocation of people must walk hand-in-hand with the relocation of the living beings who share that whakapapa
The decision to move a marae is never made lightly. It requires deep waananga among hapuu and whaanau, guided by tikanga, acknowledging the grief that comes with leaving ancestral ground, and the hope that comes with creating a future-proof home for generations. Climate change forces these conversations sooner than many would wish Rising floodplains may threaten wharekai foundations (Mirumiru Marae Flood Modelling, 2023); landslides may edge closer to urupaa; coastal marae may find the ocean pushing against their very thresholds (Tangoio Marae Options Booklet, 2018) In these moments, the question is not only where shall we stand next? but who will come with us? and in that question, who includes harakeke, kuumara cultivars, tuna, manu, rongoa plants, and the myriad of other taonga that form the marae ecological whakapapa
Maatauranga Maaori teaches us that each taonga is a whanaunga a relative Their well-being is interlaced with ours A healthy marae is not only measured in the number of people who can sleep in the wharenui but in the hum of insects in its gardens, the clarity of the water that flows nearby, the readiness of rongoaa when a child scrapes a knee, the abundance of mahinga kai when manuwhiri are to be fed (Waikato-Tainui, 2013). When climate change makes the marae current whenua inhospitable to the whakapapa of their taiao, relocation becomes an act of collective kaitiakitanga It is a chance to weave new connections between people and taiao, to restore not just what was lost but to enhance the resilience of both
For Te Whakakitenga Marae o Waikato, this means recognising that each marae taiao is unique The wetland plants that thrive at one location may not suit the soils of another; Ngaa manu that are familiar in one rohe may not easily adapt to a different forest canopy Relocation planning must map these living taonga as carefully as it maps the dimensions of the wharenui (Kauangaroa Marae Committee, 2024). The kaupapa is not simply to shift taonga as cargo, but to resettle them in conditions that let their mauri flourish with clean water, predator control, and seasonal cycles aligned to their needs
The Marae-opoly decision-making framework , designed for participatory planning, reminds us that relocation is as much about process as it is about outcome (Marae-opoly, 2022) In this space, maatauranga and modern science converge hydrological surveys can sit alongside kaumaatua oral histories of past floods; GIS mapping of vegetation corridors can be informed by the maramataka and seasonal tohu The relocation pathway becomes a living conversation, continually adjusted as new knowledge emerges. 1
Kauangaroa Marae and Tangoio Marae experience in moving to higher ground offers a lesson in both patience and resolve (Kauangaroa Marae Committee, 2024; Tangoio Marae Options Booklet, 2018). They found that early and honest engagement with whaanau about emotional ties to the original site was as important as technical assessments They also learned that relocating taonga was not a one-off event but an ongoing relationship seedlings planted in the new grounds needed years of nurturing, and some taonga required more than one season to adapt These experiences remind us that marae relocation is not an ending but a transition, with responsibilities that extend long after the first poowhiri on the new site.
We remind our whaanau that this journey is not one of saying goodbye to our whenua, for we do not abandon the land that has sheltered our tuupuna, nor the urupaa and waahi tapu that remain forever sacred. Instead, this is a new beginning, where we carry forward the aroha and lessons of the whenua we have known, while planting new roots in another place that will protect our mokopuna The old whenua continues to rest in our hearts, in our stories, and in our whakapapa, and we will return to it in remembrance, in honour and to embrace the reciprocal options the marae may decide as their last acknowledgement of aroha Relocation does not sever us from our land; rather, it weaves together both the whenua we leave and the whenua we go to, so that our marae stands as a bridge between past and future, always held in the embrace of our tuupuna
The sections within this booklet that follow can guide marae through the steps of this journey from listening to our taiao, to uniting the people, relocating to monitoring taonga with tables that offer both maatauranga-based considerations and practical readings for inspiration
Step 1: Whakarongo ki te Taiao
Listening to the Environment
Before a single stake is placed in the ground or a new wharenui is imagined, the first step in any marae relocation is to listen. Whakarongo ki te taiao is not a simple act of standing still and hearing the wind It is a deep, deliberate process of attunement one that draws together oral histories, seasonal tohu, ecological surveys, and the silent testimonies of the whenua and awa themselves
For generations, marae have been positioned not by accident but by wisdom Kaumaatua remember when certain slopes stayed dry even in heavy rain, or where certain stands of kahikatea withstood the fiercest winds The maramataka was once the blueprint for when and where to plant, fish, and gather, guided by the rhythms of Matariki, the tides, and the flight of birds. When the climate shifts, these patterns shift too sometimes subtly, sometimes suddenly and listening becomes both a way to honour what has been and to prepare for what will come
This step calls for merging maatauranga Maaori with modern climate science (see Ngaa Tohu o te Taiao, 2025). The insights for climate change marae relocation resource emphasises that hazard maps, flood modelling, and sea-level projections should be interpreted alongside cultural indicators: changes in the timing of manu migration, unusual growth or die-off of harakeke, shifts in the taste or texture of mahinga kai species Both kinds of knowledge point toward the same question: is the current site safe and sustainable for the next hundred years of marae life?
The Marae-opoly process reminds us that this stage is not just data gathering it is relationship strengthening Waananga and hui held on the marae forecourt allow whaanau to share their observations of the land’s changes, to recall the exact years when floods reached certain doorsteps, markings, or when the awa took on an unusual hue This knowledge becomes a living map, layered with scientific charts, creating a holistic picture of the marae environmental story
Listening also extends to the taonga species that share the whenua. Both Kauangaroa Marae and Tangoio Marae journeys highlighted the importance of understanding which species are most vulnerable to climate change impacts They began their process by identifying mahinga kai and rongoaa within their rohe, assessing whether these could survive if the marae moved to a new location, and exploring how to recreate conditions that would allow them to flourish Listening, in this sense, includes soil testing for plant translocation, water sampling for freshwater taonga, and walking the land to note the presence of native pollinators.
For Te Whakakitenga Marae o Waikato, the act of listening can be both scientific and spiritual Karakia can mark each stage of environmental engagement, seeking clarity from the atua who govern sky, sea, river and forest. Observations should be documented in both written form and through puuraakau, ensuring that the next generation understands not just the decisions made, but the reasons and values behind them This ensures the relocation pathway is not reactive but intentional, anchored in the collective wisdom of people and place
Step 1: Whakarongo ki te Taiao
Listening to the Environment
Before a single stake is placed in the ground or a new wharenui is imagined, the first step in any marae relocation is to listen. Whakarongo ki te taiao is not a simple act of standing still and hearing the wind It is a deep, deliberate process of attunement one that draws together oral histories, seasonal tohu, ecological surveys, and the silent testimonies of the whenua and awa themselves
For generations, marae have been positioned not by accident but by wisdom Kaumaatua remember when certain slopes stayed dry even in heavy rain, or where certain stands of kahikatea withstood the fiercest winds The maramataka was once the blueprint for when and where to plant, fish, and gather, guided by the rhythms of Matariki, the tides, and the flight of birds. When the climate shifts, these patterns shift too sometimes subtly, sometimes suddenly and listening becomes both a way to honour what has been and to prepare for what will come
This step calls for merging maatauranga Maaori with modern climate science (see Ngaa Tohu o te Taiao, 2025). The insights for climate change marae relocation resource emphasises that hazard maps, flood modelling, and sea-level projections should be interpreted alongside cultural indicators: changes in the timing of manu migration, unusual growth or die-off of harakeke, shifts in the taste or texture of mahinga kai species Both kinds of knowledge point toward the same question: is the current site safe and sustainable for the next hundred years of marae life?
The Marae-opoly process reminds us that this stage is not just data gathering it is relationship strengthening Waananga and hui held on the marae forecourt allow whaanau to share their observations of the land’s changes, to recall the exact years when floods reached certain doorsteps, markings, or when the awa took on an unusual hue This knowledge becomes a living map, layered with scientific charts, creating a holistic picture of the marae environmental story
Listening also extends to the taonga species that share the whenua. Both Kauangaroa Marae and Tangoio Marae journeys highlighted the importance of understanding which species are most vulnerable to climate change impacts They began their process by identifying mahinga kai and rongoaa within their rohe, assessing whether these could survive if the marae moved to a new location, and exploring how to recreate conditions that would allow them to flourish Listening, in this sense, includes soil testing for plant translocation, water sampling for freshwater taonga, and walking the land to note the presence of native pollinators.
For Te Whakakitenga Marae o Waikato, the act of listening can be both scientific and spiritual Karakia can mark each stage of environmental engagement, seeking clarity from the atua who govern sky, sea, river and forest. Observations should be documented in both written form and through puuraakau, ensuring that the next generation understands not just the decisions made, but the reasons and values behind them This ensures the relocation pathway is not reactive but intentional, anchored in the collective wisdom of people and place
Table 1: Step One
Whakarongo ki te Taiao
Considerations for Marae at the Listening Stage
Identify cultural and ecological tohu that signal environmental change, drawing from kaumaatua memory and hapuu observations Combine with hazard maps, climate projections, and hydrological modelling to form a complete risk profile Assess the current and projected viability of taonga plants, manu, aquatic life that hold cultural and food-gathering importance Engage whaanau early in environmental waananga to ensure shared understanding and emotional readiness.
Maatauranga-based Monitoring & Guidance
Use the maramataka to track seasonal shifts in species behaviour and ecological health Conduct water and soil quality assessments for translocation suitability. Document puuraakau and whakapapa connections to taiao, linking them with measured climate and ecological data. Include karakia, tikanga and kawa engagement with the whenua and its taiao before any decision is made
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Mirumiru Marae Flood Modelling (Victoria University, 2023).
Tangoio Marae Options Booklet (2018)
Listening to the environment is the foundation for every other step in this booklet It is where grief and hope meet grief for the changes already felt, hope for the possibilities that careful observation and kaitiakitanga can unlock. Once a marae has truly heard the voice of its taiao, the path ahead whether to stay, strengthen, or relocate becomes clearer, grounded in both ancestral authority and present-day insight
Step 2: Whakakotahi te Iwi
Uniting the People
A marae does not move alone Every wharenui, every wharekai, every pou carries the breath and the hands of those who built it, those who maintained it, and those who came home to it in times of joy and grief. When relocation is on the horizon, the first challenge is not technical it is human. Uniting the people is both the anchor and the sail of this journey Without unity, the waka may not move forward; without anchor, it may drift from its purpose
In every marae within Te Whakakitenga o Waikato, decisions of this magnitude stir deep emotions. For some, the marae whenua is the urupaa where their parents rest For others, it is the place where they first stood to speak on the paepae, or where they met their lifelong partner during a kapa haka gathering The thought of leaving can feel like a tearing of the heart This is why whakakotahi coming together in open, respectful dialogue is not just a step in the process, it is the process
The Marae-opoly framework offers a practical and culturally grounded pathway for this stage By creating an environment where everyone has a voice and where scenarios can be explored without fear, marae leadership can bring whaanau into the heart of planning The game-based approach allows complex climate science, policy constraints, and relocation logistics to be discussed in an engaging way, with cards and choices representing real-world challenges and opportunities. This turns abstract threats into tangible scenarios that everyone can understand, discuss, and shape
Mirumiru Marae, Kauangaroa Marae and Tangoio Marae experience reinforces the importance of collective governance. They found that early engagement avoided misunderstandings later, and that inviting mana whenua, whaanau living away from the marae, and younger generations into the decision-making process created a sense of ownership over the relocation pathway It was not a committee’s decision imposed on the people it was a people’s decision implemented by their representatives.
For Te Whakakitenga o Waikato marae, whakakotahi means creating space for both tears and laughter, for hard truths and shared dreams It means setting aside time for hui on the marae aatea, in the wharekai over kai, and in digital spaces for those who live far away. It means ensuring kaumaatua are heard, rangatahi are encouraged, and mana wahine are valued
Unity also comes from shared vision. The Waikato-Tainui environmental plan, Tai Tumu, Tai Pari, Tai Ao, can serve as a unifying statement of values: restoring the environment to the health envisioned by Kiingi Taawhiao, protecting taonga, and creating spaces where tikanga can flourish for generations When every voice is woven into that vision, unity becomes the driving force of relocation rather than an afterthought
Step 2: Whakakotahi te Iwi
Uniting the People
A marae does not move alone Every wharenui, every wharekai, every pou carries the breath and the hands of those who built it, those who maintained it, and those who came home to it in times of joy and grief. When relocation is on the horizon, the first challenge is not technical it is human. Uniting the people is both the anchor and the sail of this journey Without unity, the waka may not move forward; without anchor, it may drift from its purpose
In every marae within Te Whakakitenga o Waikato, decisions of this magnitude stir deep emotions. For some, the marae whenua is the urupaa where their parents rest For others, it is the place where they first stood to speak on the paepae, or where they met their lifelong partner during a kapa haka gathering The thought of leaving can feel like a tearing of the heart This is why whakakotahi coming together in open, respectful dialogue is not just a step in the process, it is the process
The Marae-opoly framework offers a practical and culturally grounded pathway for this stage By creating an environment where everyone has a voice and where scenarios can be explored without fear, marae leadership can bring whaanau into the heart of planning The game-based approach allows complex climate science, policy constraints, and relocation logistics to be discussed in an engaging way, with cards and choices representing real-world challenges and opportunities. This turns abstract threats into tangible scenarios that everyone can understand, discuss, and shape
Mirumiru Marae, Kauangaroa Marae and Tangoio Marae experience reinforces the importance of collective governance. They found that early engagement avoided misunderstandings later, and that inviting mana whenua, whaanau living away from the marae, and younger generations into the decision-making process created a sense of ownership over the relocation pathway It was not a committee’s decision imposed on the people it was a people’s decision implemented by their representatives.
For Te Whakakitenga o Waikato marae, whakakotahi means creating space for both tears and laughter, for hard truths and shared dreams It means setting aside time for hui on the marae aatea, in the wharekai over kai, and in digital spaces for those who live far away. It means ensuring kaumaatua are heard, rangatahi are encouraged, and mana wahine are valued
Unity also comes from shared vision. The Waikato-Tainui environmental plan, Tai Tumu, Tai Pari, Tai Ao, can serve as a unifying statement of values: restoring the environment to the health envisioned by Kiingi Taawhiao, protecting taonga, and creating spaces where tikanga can flourish for generations When every voice is woven into that vision, unity becomes the driving force of relocation rather than an afterthought
Table 2: Step Two Whakakotahi te Iwi
Considerations for Marae at the Unity Stage
Hold inclusive hui that bring together mana whenua, whaanau living locally and remotely, rangatahi, kaumaatua, and other stakeholders Use culturally resonant tools like Marae-opoly to explore scenarios, build shared understanding of climate risks, and co-create relocation strategies
Address emotional connections to the whenua openly, allowing grief and hope to coexist
Establish clear governance structures to ensure decisions reflect the collective voice rather than individual agendas Develop a shared vision document grounded in tikanga and tribal environmental values.
Maatauranga-based Monitoring & Guidance
Track participation levels at hui, noting representation from all whaanau groups Record consensus points and unresolved concerns in both written minutes and oral forms Use maramataka-based gatherings to strengthen cultural grounding Include tikanga processes such as poowhiri for visiting experts, karakia before major decisions, and whaikoorero that affirm the collective purpose. Monitor unity through regular follow-ups to assess whether whaanau feel informed, included, and respected.
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Mirumiru Marae Flood Modelling (Victoria University, 2023);
Tangoio Marae Options Booklet (2018)
Uniting the people is more than building agreement it is reinforcing the relational fabric of the marae so that, no matter where it stands, it remains a home Once the people stand together, they can turn to the next step with confidence: identifying and protecting our taonga that must journey alongside them. That is the heartbeat of the next step Tiaki Taonga Caring for the Living Treasures
Step 3: Tiaki Taonga
Caring for the Living Treasures
When a marae relocates, the people do not walk alone With them, unseen to many but deeply felt by those who know, move the threads of whakapapa that connect them to every living being of their taiao These are their taonga the plants, birds, fish, and ecosystems that nourish the body, heal our wairua, and anchor identity. To care for them during relocation is not a side task, it is an act of kaitiakitanga equal in importance to shifting the wharenui itself
Maatauranga Maaori tells us that every taonga is a relation. The harakeke stands are not mere resources they are whaanau, each fan representing parents, children, and elders Tuna in the awa is not simply food they are travellers whose life cycle mirrors the journeys of our own people. The manu that nest near the marae carry the songs of the land and serve as messengers of seasonal change Without them, the marae cultural fabric is torn
The insights for climate change marae relocation resource makes it clear that taonga relocation begins with identification Before a single taonga is moved, there must be a deep and deliberate process of mapping not just the physical location of taonga, but their whakapapa connections, tikanga for harvest and use, and their ecological needs This is both science and how it operates from a cultural perspective: ecological surveys to determine taonga health and viability, and waananga to recall the stories and tikanga that protect them
Kauangaroa Marae and Tangoio Marae experience showed that moving taonga is not a one-off transfer but a long-term relationship When they relocated harakeke for weaving, it was not enough to plant them in new soil the weavers visited regularly, ensuring they took root, pruning and replanting where necessary. Tuna were not simply trapped and released into new waters; careful thought went into choosing waterways that mirrored the flow, temperature, and quality of their ancestral streams. Rongoaa plants were relocated only after karakia, with kaumaatua present to guide placement according to the maramataka
For Te Whakakitenga o Waikato marae, taonga relocation must be guided by both the environmental principles of Tai Tumu, Tai Pari, Tai Ao and the intimate knowledge of hapuu and kaumaatua Scientific tools like soil analysis, hydrological modelling, and biodiversity assessments can inform the process, but the placement of a plant or the timing of a taonga release should be aligned with tikanga This ensures that the mauri of each taonga is preserved, and its capacity to flourish is enhanced.
Relocation is also an opportunity to address existing threats to taonga If pest species have been damaging native plants in the old location, predator-proofing and fencing can be integrated into the design of the new marae site If water pollution limited the abundance of certain mahinga kai, then selecting a site with cleaner water or building natural filtration wetlands can restore what was lost. In this way, relocation is not just about survival it is about giving taonga the conditions to thrive in a changing climate
Monitoring taonga post-relocation is crucial Marae-opoly’s decision-making framework encourages setting clear indicators for success from the start: Are transplanted plants flowering and seeding within expected cycles? Are our manu returning to nest in the new ngahere? Is the mauri of the water reflected in its clarity, flow, feeling, and abundance of aquatic life? These indicators should be tracked over years, becoming part of the living environmental record of the marae
Step 3: Tiaki Taonga
Caring for the Living Treasures
When a marae relocates, the people do not walk alone With them, unseen to many but deeply felt by those who know, move the threads of whakapapa that connect them to every living being of their taiao These are their taonga the plants, birds, fish, and ecosystems that nourish the body, heal our wairua, and anchor identity. To care for them during relocation is not a side task, it is an act of kaitiakitanga equal in importance to shifting the wharenui itself
Maatauranga Maaori tells us that every taonga is a relation. The harakeke stands are not mere resources they are whaanau, each fan representing parents, children, and elders Tuna in the awa is not simply food they are travellers whose life cycle mirrors the journeys of our own people. The manu that nest near the marae carry the songs of the land and serve as messengers of seasonal change Without them, the marae cultural fabric is torn
The insights for climate change marae relocation resource makes it clear that taonga relocation begins with identification Before a single taonga is moved, there must be a deep and deliberate process of mapping not just the physical location of taonga, but their whakapapa connections, tikanga for harvest and use, and their ecological needs This is both science and how it operates from a cultural perspective: ecological surveys to determine taonga health and viability, and waananga to recall the stories and tikanga that protect them
Kauangaroa Marae and Tangoio Marae experience showed that moving taonga is not a one-off transfer but a long-term relationship When they relocated harakeke for weaving, it was not enough to plant them in new soil the weavers visited regularly, ensuring they took root, pruning and replanting where necessary. Tuna were not simply trapped and released into new waters; careful thought went into choosing waterways that mirrored the flow, temperature, and quality of their ancestral streams. Rongoaa plants were relocated only after karakia, with kaumaatua present to guide placement according to the maramataka
For Te Whakakitenga o Waikato marae, taonga relocation must be guided by both the environmental principles of Tai Tumu, Tai Pari, Tai Ao and the intimate knowledge of hapuu and kaumaatua Scientific tools like soil analysis, hydrological modelling, and biodiversity assessments can inform the process, but the placement of a plant or the timing of a taonga release should be aligned with tikanga This ensures that the mauri of each taonga is preserved, and its capacity to flourish is enhanced.
Relocation is also an opportunity to address existing threats to taonga If pest species have been damaging native plants in the old location, predator-proofing and fencing can be integrated into the design of the new marae site If water pollution limited the abundance of certain mahinga kai, then selecting a site with cleaner water or building natural filtration wetlands can restore what was lost. In this way, relocation is not just about survival it is about giving taonga the conditions to thrive in a changing climate
Monitoring taonga post-relocation is crucial Marae-opoly’s decision-making framework encourages setting clear indicators for success from the start: Are transplanted plants flowering and seeding within expected cycles? Are our manu returning to nest in the new ngahere? Is the mauri of the water reflected in its clarity, flow, feeling, and abundance of aquatic life? These indicators should be tracked over years, becoming part of the living environmental record of the marae
Table 3: Step Three
Tiaki Taonga
Considerations for Marae When Relocating Taonga
Conduct waananga to identify all taonga connected to the marae plants, manu, aquatic taonga, and other culturally significant organisms Map their whakapapa relationships and ecological requirements Choose relocation sites that match their environmental needs and cultural contexts Integrate pest control, fencing, and water-quality protections into relocation plans Recognise relocation as an ongoing relationship, not a one-off act.
Maatauranga-based Monitoring & Guidance
Use maramataka to time planting, harvesting, and translocation Conduct regular site visits to check plant health, reproductive cycles, and taonga presence. Monitor water quality for aquatic taonga and track indicators like bird nesting and pollinator abundance Record observations in both scientific and narrative form, keeping taonga stories alive Perform karakia before and after relocation activities, acknowledging the mauri of each taonga
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Tangoio Marae Options Booklet (2018)
Caring for taonga in a relocation is an act of cultural continuity. It affirms that our relationships with the living world are not conditional on geography that they travel with us, adapt with us, and remain part of our collective identity Once the people and their taonga are ready to move, the next step is to select and prepare the whenua that will hold them for generations That is the kaupapa of the next step Te Whenua Hou Finding and Preparing the New Home
Step 4: Te Whenua Hou
Finding and Preparing the New Home
Choosing the whenua for a new marae is one of the most significant decisions a marae will ever make It is not merely about finding higher ground or a drier site it is about choosing a home that can nurture people, taonga, and tikanga for the next hundred years and beyond. The whenua will shape the stories told, the kai grown, the water drunk, and the resilience of future generations To select and prepare it with care is an act of aroha for those who are yet to come
When the land calls, it must be listened to with the same depth of attention given to the original marae site generations ago. This is a time for walking the whenua, feeling the soil underfoot, listening to the wind’s direction, and noting the movements of birds It is also a time for reading hazard maps, testing water quality, and considering access to essential services The insights for climate change marae relocation resource makes it clear: a site’s future under climate change projections is as important as its present condition. Floodplains, erosion risk, and projected sea-level rise all need to be understood before a final choice is made.
The Marae-opoly process encourages using a mix of maatauranga and modern science when assessing land suitability This means mapping prevailing winds against the positioning of wharenui and wharekai, aligning planting zones with the maramataka, and ensuring access to clean water sources that can sustain both people and relocated taonga Kaumaatua wisdom knowing which slopes stay dry, where frost settles, or where certain rongoaa flourish is as valuable as any engineering report
Both Kauangaroa Marae and Tangoio Marae journeys highlighted that preparing the whenua is more than marking boundaries Before their new site could welcome a wharenui, it needed shaping: drainage to protect against heavy rain, fencing to protect native plantings, and soil enhancement to support relocated taonga They invested time in predator-proofing for manu, creating wetlands for aquatic taonga, and planting windbreaks that would shelter the marae buildings and gardens.
For Te Whakakitenga o Waikato marae, site selection should also honour tribal aspirations as set out in Tai Tumu, Tai Pari, Tai Ao This includes ensuring the new marae contributes to ecological restoration, protects waterways, and enhances the wellbeing of the wider community. The whenua should be chosen not only for its resilience to climate change but also for its ability to restore and sustain mauri of people, taiao, and whakapapa
Once selected, preparation becomes a process as much as a construction project. Karakia to bless the land, planting and relocating of taonga that anchors the whenua to signal a new beginning, all build the wairua connection before the buildings even rise In this way, the whenua is not a blank canvas but a living partner in the future of the marae
Step 4: Te Whenua Hou
Finding and Preparing the New Home
Choosing the whenua for a new marae is one of the most significant decisions a marae will ever make It is not merely about finding higher ground or a drier site it is about choosing a home that can nurture people, taonga, and tikanga for the next hundred years and beyond. The whenua will shape the stories told, the kai grown, the water drunk, and the resilience of future generations To select and prepare it with care is an act of aroha for those who are yet to come
When the land calls, it must be listened to with the same depth of attention given to the original marae site generations ago. This is a time for walking the whenua, feeling the soil underfoot, listening to the wind’s direction, and noting the movements of birds It is also a time for reading hazard maps, testing water quality, and considering access to essential services The insights for climate change marae relocation resource makes it clear: a site’s future under climate change projections is as important as its present condition. Floodplains, erosion risk, and projected sea-level rise all need to be understood before a final choice is made.
The Marae-opoly process encourages using a mix of maatauranga and modern science when assessing land suitability This means mapping prevailing winds against the positioning of wharenui and wharekai, aligning planting zones with the maramataka, and ensuring access to clean water sources that can sustain both people and relocated taonga Kaumaatua wisdom knowing which slopes stay dry, where frost settles, or where certain rongoaa flourish is as valuable as any engineering report
Both Kauangaroa Marae and Tangoio Marae journeys highlighted that preparing the whenua is more than marking boundaries Before their new site could welcome a wharenui, it needed shaping: drainage to protect against heavy rain, fencing to protect native plantings, and soil enhancement to support relocated taonga They invested time in predator-proofing for manu, creating wetlands for aquatic taonga, and planting windbreaks that would shelter the marae buildings and gardens.
For Te Whakakitenga o Waikato marae, site selection should also honour tribal aspirations as set out in Tai Tumu, Tai Pari, Tai Ao This includes ensuring the new marae contributes to ecological restoration, protects waterways, and enhances the wellbeing of the wider community. The whenua should be chosen not only for its resilience to climate change but also for its ability to restore and sustain mauri of people, taiao, and whakapapa
Once selected, preparation becomes a process as much as a construction project. Karakia to bless the land, planting and relocating of taonga that anchors the whenua to signal a new beginning, all build the wairua connection before the buildings even rise In this way, the whenua is not a blank canvas but a living partner in the future of the marae
Table 4: Step Four
Te Whenua Hou
Considerations for Marae When Choosing and Preparing New Whenua
Assess climate resilience of potential sites, including flood risk, erosion, and access to clean water. Align site layout with maramataka, prevailing winds, and traditional knowledge of landforms Ensure the new whenua can sustain relocated taonga and offers space for ecological restoration projects Incorporate cultural values and Waikato-Tainui environmental principles into site design. Plan for physical preparation: drainage, soil enrichment, pest control, and planting of protective vegetation
Maatauranga-based Monitoring & Guidance
Conduct seasonal observations before finalising the site, noting changes in weather, water flow, and taonga presence Use kaumaatua knowledge to identify historical events (floods, droughts) and compare with climate projections Perform karakia at key stages of land preparation. Monitor soil and water quality, taonga establishment, and the presence of native fauna as indicators of whenua health. Record both quantitative and narrative indicators for long-term tracking
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Tangoio Marae Options Booklet (2018)
Choosing and preparing the new whenua is where vision begins to take physical form It is where the next chapter for the marae will be written not just in meeting houses and dining halls, but in gardens, wetlands, and ngahere that speak of resilience, adaptation, and aroha for all living things Once the whenua is ready, the people and their taonga can begin the sacred act of transition.
The next step, Haere ki te Kaainga Hou Moving and Re-establishing the marae, will guide marae through the emotional, logistical, and tikanga stages of the move itself, ensuring that nothing of cultural importance is left behind.
Step 5: Haere ki te Kaainga Hou
Moving and Re-establishing the Marae
The day a marae moves is unlike any other in its history It is a day of ceremony and heavy work, of tears for the whenua left behind and excitement for the whenua ahead. For many, it is the first time they have seen the wharenui dismantled or the carved pou resting on the ground, waiting to stand again. It is also the day when relationships with people, taonga species, and place are carefully lifted, carried, and laid gently into their new home
Relocation is not a single event but a carefully orchestrated sequence of actions, each one grounded in tikanga. The insights for climate change marae relocation resource reminds us that this stage requires as much emotional preparation as it does logistical planning The physical act of moving is also a spiritual passage Karakia are offered before the first tools are lifted, acknowledging the mauri of every object, every carving, every part of the marae complex For Te Whakakitenga o Waikato marae, this is not just a cultural formality it is a reaffirmation that the marae life force is intact and will continue to flow in its new setting.
The Marae-opoly framework can be adapted for this phase, helping whaanau visualise the move in stages from the last poowhiri on the old site to the first poowhiri on the new. This approach encourages planning for contingencies: what if the weather delays transportation? How will taonga be cared for during transit? Who will guide the placement of each relocated plant, pou, and tukutuku panel so they are settled in alignment with both tikanga and environmental needs?
Both Kauangaroa Marae and Tangoio Marae experience offers practical wisdom here. They found that relocating in stages reduced stress some taonga were moved months before the buildings, allowing them to establish themselves before the human activity intensified The wharenui carvings and tukutuku were packed and moved in a way that ensured their safety, with designated kaitiaki responsible for their care throughout the journey Above all, they made space for cultural practices including applying their tikanga at every stage: farewells to the old site, blessings for the journey, and the opening of the new grounds.
From a taonga perspective, moving is an especially sensitive time Relocated plants may experience shock; manu and aquatic life may take time to adapt to new surroundings. The Waikato-Tainui Environmental Plan Tai Tumu, Tai Pari, Tai Ao encourages mitigation steps at this stage: ensuring plants are watered and shaded during transport, releasing aquatic species at optimal times according to the maramataka, and providing temporary shelter or feeding for manu until their new habitat matures
The people themselves also need care in this transition For some, the move may rekindle grief over losing their ancestral site For others, it may spark joy at the opportunity for renewal Acknowledging both emotions is part of the tikanga of moving allowing space for whaanau to speak, sing, and weep together before settling into the new marae.
Step 5: Haere ki te Kaainga Hou
Moving and Re-establishing the Marae
The day a marae moves is unlike any other in its history It is a day of ceremony and heavy work, of tears for the whenua left behind and excitement for the whenua ahead. For many, it is the first time they have seen the wharenui dismantled or the carved pou resting on the ground, waiting to stand again. It is also the day when relationships with people, taonga species, and place are carefully lifted, carried, and laid gently into their new home
Relocation is not a single event but a carefully orchestrated sequence of actions, each one grounded in tikanga. The insights for climate change marae relocation resource reminds us that this stage requires as much emotional preparation as it does logistical planning The physical act of moving is also a spiritual passage Karakia are offered before the first tools are lifted, acknowledging the mauri of every object, every carving, every part of the marae complex For Te Whakakitenga o Waikato marae, this is not just a cultural formality it is a reaffirmation that the marae life force is intact and will continue to flow in its new setting.
The Marae-opoly framework can be adapted for this phase, helping whaanau visualise the move in stages from the last poowhiri on the old site to the first poowhiri on the new. This approach encourages planning for contingencies: what if the weather delays transportation? How will taonga be cared for during transit? Who will guide the placement of each relocated plant, pou, and tukutuku panel so they are settled in alignment with both tikanga and environmental needs?
Both Kauangaroa Marae and Tangoio Marae experience offers practical wisdom here. They found that relocating in stages reduced stress some taonga were moved months before the buildings, allowing them to establish themselves before the human activity intensified The wharenui carvings and tukutuku were packed and moved in a way that ensured their safety, with designated kaitiaki responsible for their care throughout the journey Above all, they made space for cultural practices including applying their tikanga at every stage: farewells to the old site, blessings for the journey, and the opening of the new grounds.
From a taonga perspective, moving is an especially sensitive time Relocated plants may experience shock; manu and aquatic life may take time to adapt to new surroundings. The Waikato-Tainui Environmental Plan Tai Tumu, Tai Pari, Tai Ao encourages mitigation steps at this stage: ensuring plants are watered and shaded during transport, releasing aquatic species at optimal times according to the maramataka, and providing temporary shelter or feeding for manu until their new habitat matures
The people themselves also need care in this transition For some, the move may rekindle grief over losing their ancestral site For others, it may spark joy at the opportunity for renewal Acknowledging both emotions is part of the tikanga of moving allowing space for whaanau to speak, sing, and weep together before settling into the new marae.
Table 5: Step Five
Haere ki te Kaainga Hou
Considerations for Marae During the Move
Plan the relocation in stages where possible, starting with taonga that require time to adapt Assign kaitiaki for buildings, carvings, tukutuku, and taonga to oversee their safety and wellbeing throughout the move Ensure ceremonial processes karakia, waiata, whaikoorero are observed at key points: farewell, journey, arrival. Maintain clear communication with all whaanau, keeping them informed and involved
Maatauranga-based Monitoring & Guidance
Time the movement of taonga according to maramataka Conduct regular checks on relocated plants and species immediately after settlement. Use puuraakau and visual documentation (photos, videos) to record the move for future generations Monitor the mauri of the new site through both environmental indicators and community wellbeing Maintain ceremonial engagement over the first year to reinforce the spiritual connection
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Tangoio Marae Options Booklet (2018)
The move to the new marae site is not an ending it is the middle of a longer journey What comes next is the settling-in period, where buildings, taonga, and ecosystems must be nurtured until they feel fully at home. That is the kaupapa of the next step: Whakatipu Hou Growing New Roots, where the focus shifts from transition to thriving in the new environment
Step 6: Whakatupu Hou
Growing New Roots
The day of arrival is only the first heartbeat of the new marae What follows is the patient, deliberate work of whakatupu hou growing new roots, both literal and spiritual, until the whenua, taonga, and people are in harmony. It is a stage of settling in, of adapting to the rhythms of the new land, and of ensuring that the move becomes not just survival, but renewal
In the first months after relocation, the whenua is still finding its balance. Freshly planted harakeke bend in the wind, their roots searching for grip in unfamiliar soil. Tuna explores the currents of their new awa, learning where the shelter and food lie Manu tests the air above new ngahere plantings, deciding if they will nest here next season These moments are not simply ecological adjustments they are living metaphors for the marae itself, as whaanau adjust to new patterns of gathering, new views on the horizon, and new paths to the wharenui.
Maatauranga Maaori teaches that establishing a marae is an act of weaving It is not enough to set a structure in place; it must be woven into the fabric of its surroundings. The insights for climate change marae relocation resource reminds us that this stage demands both active care and long-term vision. Every plant must be monitored for signs of stress or growth Every relocated taonga must be given the conditions and time to thrive The same is true for the cultural life of the marae: hui, poowhiri, and waananga help to settle the collective spirit in its new home
Kauangaroa Marae post-relocation period was marked by a deliberate programme of ecological and cultural activation They held seasonal planting days where whaanau returned to add more native taonga, expanding habitats for manu and insects They invited local kura to learn on-site, ensuring rangatahi became familiar with the stories and taonga of the new whenua. They found that involving the community early and often transformed the relocation from a project into a living kaupapa
For Te Whakakitenga o Waikato marae, whakatupu hou also means embedding the values of Tai Tumu, Tai Pari, Tai Ao into everyday practice. This may include developing maara kai to ensure food security, expanding riparian plantings to protect waterways, or hosting waananga on climate adaptation for the wider rohe By aligning cultural activities with environmental care, the marae becomes a demonstration site of resilience a place where people can see what thriving looks like in the face of climate change.
Monitoring remains essential The Marae-opoly framework suggests establishing a baseline of environmental and social indicators early in the post-relocation phase, then revisiting them regularly. This might mean tracking water clarity in the new wetlands, measuring the survival rate of transplanted taonga plants, recording the return of key manu, and surveying whaanau about their sense of belonging and connection to the new site This is when the Waikato-Tainui Natural Hazards Booklet (Waikato-Tainui, 2025) and the Monitoring for Climate Change Booklet (Waikato-Tainui, 2025) can come in handy Over time, these records become the new whakapapa of the marae relationship with its whenua.
Step 6: Whakatupu Hou
Growing New Roots
The day of arrival is only the first heartbeat of the new marae What follows is the patient, deliberate work of whakatupu hou growing new roots, both literal and spiritual, until the whenua, taonga, and people are in harmony. It is a stage of settling in, of adapting to the rhythms of the new land, and of ensuring that the move becomes not just survival, but renewal
In the first months after relocation, the whenua is still finding its balance. Freshly planted harakeke bend in the wind, their roots searching for grip in unfamiliar soil. Tuna explores the currents of their new awa, learning where the shelter and food lie Manu tests the air above new ngahere plantings, deciding if they will nest here next season These moments are not simply ecological adjustments they are living metaphors for the marae itself, as whaanau adjust to new patterns of gathering, new views on the horizon, and new paths to the wharenui.
Maatauranga Maaori teaches that establishing a marae is an act of weaving It is not enough to set a structure in place; it must be woven into the fabric of its surroundings. The insights for climate change marae relocation resource reminds us that this stage demands both active care and long-term vision. Every plant must be monitored for signs of stress or growth Every relocated taonga must be given the conditions and time to thrive The same is true for the cultural life of the marae: hui, poowhiri, and waananga help to settle the collective spirit in its new home
Kauangaroa Marae post-relocation period was marked by a deliberate programme of ecological and cultural activation They held seasonal planting days where whaanau returned to add more native taonga, expanding habitats for manu and insects They invited local kura to learn on-site, ensuring rangatahi became familiar with the stories and taonga of the new whenua. They found that involving the community early and often transformed the relocation from a project into a living kaupapa
For Te Whakakitenga o Waikato marae, whakatupu hou also means embedding the values of Tai Tumu, Tai Pari, Tai Ao into everyday practice. This may include developing maara kai to ensure food security, expanding riparian plantings to protect waterways, or hosting waananga on climate adaptation for the wider rohe By aligning cultural activities with environmental care, the marae becomes a demonstration site of resilience a place where people can see what thriving looks like in the face of climate change.
Monitoring remains essential The Marae-opoly framework suggests establishing a baseline of environmental and social indicators early in the post-relocation phase, then revisiting them regularly. This might mean tracking water clarity in the new wetlands, measuring the survival rate of transplanted taonga plants, recording the return of key manu, and surveying whaanau about their sense of belonging and connection to the new site This is when the Waikato-Tainui Natural Hazards Booklet (Waikato-Tainui, 2025) and the Monitoring for Climate Change Booklet (Waikato-Tainui, 2025) can come in handy Over time, these records become the new whakapapa of the marae relationship with its whenua.
Table 6: Step Six
Whakatupu Hou
Considerations for Marae in the Settling-in Period
Continue care for relocated taonga species, monitoring survival and reproduction rates Integrate maara kai, riparian planting, and ecological restoration into the marae long-term plan. Rebuild cultural rhythms with regular hui, poowhiri, and waananga that deepen connection to the new whenua. Involve whaanau and wider community in ecological and cultural projects Ensure ongoing alignment with Waikato-Tainui environmental principles and climate resilience goals.
Maatauranga-based Monitoring & Guidance
Use maramataka to guide planting, harvesting, and maintenance activities Monitor soil moisture, water quality, and biodiversity over seasonal cycles. Track community participation levels and cultural engagement through events and surveys Maintain regular storytelling and puuraakausharing sessions to embed the identity of the new marae in collective memory
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Tangoio Marae Options Booklet (2018)
Natural Hazards (2025).
Monitoring for Climate Change (2025)
Growing new roots is about more than adaptation it is about flourishing It is the stage where the scars of relocation begin to heal, replaced by the strength and beauty of a marae fully alive in its new setting. It is also the stage where the marae becomes a beacon, showing others that relocation, done with care for people and taiao, can create something even stronger than what was before
The journey then moves to the next step He Taonga Tuku Iho Leaving a Legacy, where the focus turns to ensuring that the lessons, successes, and pathways of the relocation are preserved for future generations and other marae facing similar decisions
Step 7: He Taonga Tuku Iho
Leaving a Legacy
When a marae relocates, it is never only for the people standing there in the moment It is for the mokopuna yet unborn, for those who will one day walk the grounds and feel the pulse of the whenua without ever having seen the old site. The relocation journey with its hard decisions, its careful taonga transfers, its weaving of tikanga and maatauranga (Maaori, iwi taketake etc) becomes a taonga tuku iho, a treasure handed down How that treasure is preserved and shared will shape the resilience of future marae facing the same storms, the same rising waters, and the same shifting climate
For Te Whakakitenga o Waikato marae, leaving a legacy means holding tightly to the principles of whakapapa, kaitiakitanga, and manaakitanga The whakapapa of the relocation must be recorded in full: the reasons for moving, the processes followed, the tikanga upheld, the science consulted, and the voices that shaped the journey These records written, oral, and visual become not just an archive but a living educational resource. Waananga can be held where whaanau, rangatahi, and visiting iwi learn directly from those who walked the path, ensuring the knowledge is embodied, not just documented
The insights for climate change marae relocation resource underscores the importance of reflection. After the move and the settling-in period, there is value in returning to the story, identifying what worked well, what challenges arose, and what innovations emerged This process of review strengthens not only the relocated marae but also the broader iwi, who can adapt these learnings for their own future planning
Both Kauangaroa Marae and Tangoio Marae experiences offers a blueprint for legacy-building They chose to share their journey with other communities not in a distant, academic way, but by inviting others onto their new whenua, walking them through the plantings, the waterways, and the buildings, telling the story of each choice. In doing so, they transformed their relocation into a teaching marae, a place where others could see adaptation in action.
For Te Whakakitenga o Waikato marae, the Marae-opoly approach could also become a legacy tool By adapting the game to include the specific decisions, challenges, and solutions from their own relocation, marae can use it as a training resource for future generations. It becomes both a record and a simulation a way for rangatahi to step into the shoes of decision-makers, learning the weight of the choices while still having the safety of their taiao
A legacy also extends beyond the marae boundaries. When a relocated marae thrives ecologically, culturally, socially it becomes a demonstration site for indigenous climate resilience on a global stage Other iwi taketake can visit, exchange knowledge, and strengthen alliances In this way, the story of relocation is not only a gift to future descendants but a contribution to the global indigenous movement to protect lands, waters, and cultures in the face of climate change
Step 7: He Taonga Tuku Iho
Leaving a Legacy
When a marae relocates, it is never only for the people standing there in the moment It is for the mokopuna yet unborn, for those who will one day walk the grounds and feel the pulse of the whenua without ever having seen the old site. The relocation journey with its hard decisions, its careful taonga transfers, its weaving of tikanga and maatauranga (Maaori, iwi taketake etc) becomes a taonga tuku iho, a treasure handed down How that treasure is preserved and shared will shape the resilience of future marae facing the same storms, the same rising waters, and the same shifting climate
For Te Whakakitenga o Waikato marae, leaving a legacy means holding tightly to the principles of whakapapa, kaitiakitanga, and manaakitanga The whakapapa of the relocation must be recorded in full: the reasons for moving, the processes followed, the tikanga upheld, the science consulted, and the voices that shaped the journey These records written, oral, and visual become not just an archive but a living educational resource. Waananga can be held where whaanau, rangatahi, and visiting iwi learn directly from those who walked the path, ensuring the knowledge is embodied, not just documented
The insights for climate change marae relocation resource underscores the importance of reflection. After the move and the settling-in period, there is value in returning to the story, identifying what worked well, what challenges arose, and what innovations emerged This process of review strengthens not only the relocated marae but also the broader iwi, who can adapt these learnings for their own future planning
Both Kauangaroa Marae and Tangoio Marae experiences offers a blueprint for legacy-building They chose to share their journey with other communities not in a distant, academic way, but by inviting others onto their new whenua, walking them through the plantings, the waterways, and the buildings, telling the story of each choice. In doing so, they transformed their relocation into a teaching marae, a place where others could see adaptation in action.
For Te Whakakitenga o Waikato marae, the Marae-opoly approach could also become a legacy tool By adapting the game to include the specific decisions, challenges, and solutions from their own relocation, marae can use it as a training resource for future generations. It becomes both a record and a simulation a way for rangatahi to step into the shoes of decision-makers, learning the weight of the choices while still having the safety of their taiao
A legacy also extends beyond the marae boundaries. When a relocated marae thrives ecologically, culturally, socially it becomes a demonstration site for indigenous climate resilience on a global stage Other iwi taketake can visit, exchange knowledge, and strengthen alliances In this way, the story of relocation is not only a gift to future descendants but a contribution to the global indigenous movement to protect lands, waters, and cultures in the face of climate change
Table 7: Step Seven
He
Taonga
Tuku Iho
Considerations for Building a Legacy
Record the full story of the relocation through written histories, visual archives, oral testimonies, and environmental data Share these records with whaanau, iwi, and other indigenous communities.
Use the relocated marae as a teaching site for rangatahi and visiting groups Adapt decisionmaking tools like Marae-opoly to include real scenarios from the relocation Build alliances with other iwi taketake to share strategies and strengthen collective resilience.
Maatauranga-based Monitoring & Guidance
Hold annual waananga to revisit the relocation story, ensuring it remains alive in the collective memory Monitor the ongoing health of the whenua and taonga as part of the legacy record Use puuraakau to connect environmental data with cultural narratives Encourage rangatahi to lead monitoring projects to deepen their role as future kaitiaki
Further Reading & Examples
Insights for Climate Change Marae Relocation (2024)
Kauangaroa Marae Committee Relocation Experience (2024).
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013)
Marae-opoly: Participatory Climate Adaptation for Marae (2022)
Tangoio Marae Options Booklet (2018)
As Step Seven draws to a close, we are reminded that legacy is never confined to walls of timber or new landscapes alone Our true legacy lives in every footprint pressed into the soil, every karanga that once echoed across the aatea, every whisper of the winds that carried the voices of our tuupuna. The whenua that sheltered our marae will always be part of us, even as storms, floods, and coastal erosion reshape its body We do not walk away from it, nor do we abandon it, for to do so would be to sever ourselves from our own whakapapa Instead, we prepare it with the same aroha it gave to us, guiding it with care into its next life This is not an ending but a final act of aroha, a closing embrace before the land is returned fully to Papatuuaanuku. And so, as we step forward, we arrive at the most tender stage of all: Te Whakamutunga o te Aroha Preparing the Old Whenua for Its Rest, where we learn how to honour the land that cradled us, ensuring it rests with dignity while our people carry its memory into the future The work hasn’t finished yet
Step 8: Te Whakamutunga o te Aroha
Preparing the Old Whenua for its Rest
When a marae is relocated, the whenua it once stood upon remains sacred Though the whare may be lifted and the voices of hui may move to another place, the land continues to carry the imprints of our ancestors, the memories of gatherings, and the mauri of centuries of occupation. Climate change may bring floods, rising waters, or erosion that will reshape this whenua, yet it is our responsibility to prepare it with aroha before that day arrives
From a Maaori perspective, this task is not about letting go but about whakatau i te mauri settling the wairua of the land so it rests well. The urupaa and waahi tapu remain, and these will never be abandoned They are cared for in perpetuity, protected and visited, even if waters rise around them But the areas where the marae once stood, where whaanau once gathered, must also be guided into their next life
Preparation may include planting taonga that will hold the soil for as long as possible, such as harakeke, toetoe, tii koouka, or Poohutukawa (for coastal areas), acting as kaitiaki while the land transitions It may mean blessing the whenua with karakia, acknowledging its service, and releasing it back into the care of Papatuuaanuku Wetland plantings can allow the land to soften into its new form, providing habitat for manu and tuna even as the marae shifts elsewhere.
This stage is a final act of aroha Just as the land once sheltered the people, now the people shelter the land by preparing it for the changes that are coming We remind our whaanau that this is not abandonment. We do not walk away from whenua as though it no longer matters. Instead, we walk alongside it to the very last moment, ensuring it is nourished, dignified, and respected as it faces the forces of water and time
When whaanau return to the old site, they should find not a place left in haste, but a whenua lovingly transitioned a place of memory where karakia has settled the wairua and where the taiao has been guided to embrace its future state This is the last task of kaitiakitanga, a duty carried with tenderness, to uphold the mana of the land that carried the marae across generations
Table 8: Step Eight Te Whakamutunga o te Aroha
Considerations for Preparing the Old Whenua
Prepare the whenua before floods or erosion arrive, ensuring dignity and stability Plant native taonga to hold soil and provide ecological transition Protect urupaa and waahi tapu with long-term care. Use karakia and tikanga to farewell the whenua without severing ties
Maatauranga-based Monitoring & Guidance
Use maramataka to guide planting cycles before inundation Record puuraakau and oral histories linked to the old site Maintain seasonal visits for remembrance and care.
Monitor soil and water changes as part of the whenua resting process
Further Reading & Examples
Mirumiru Marae Flood Modelling (2019)
Tangoio Marae Options Booklet (2018)
Te Ao Maori Climate Change Report (2021)
ESR Cultural Asset Preservation (2015).
Leaving a legacy ensures that the relocation is not remembered only as a disruption or a loss, but as a moment of strength, unity, and innovation It says to the mokopuna: “We faced the storms and the changing tides, and we built something for you to stand upon ” In this way, the marae remains what it has always been a foundation of identity, a gathering place for whaanau, and a living heartbeat of the people, no matter where it stands.
And so, we close not with loss, but with hope For just as our tuupuna once sailed into uncertain horizons, carrying the memory of homelands while planting new roots in distant shores, we too sail forward into the future. The marae that rises anew carries the breath of the old whenua within its walls, while the land left behind rests with dignity, cradled in our aroha This is our legacy: to stand unbroken in the face of change, to care for both the places we leave and the places we go, and to ensure that our mokopuna inherit not despair, but courage, resilience, and a deep knowing that wherever they stand, they stand upon the aroha of their people
References
Awatere, S., King, D. N. G., Reid, J., Williams, L., Masters-Awatere, B., Harris, P., Tassell-Matamua, N., Jones, R., Eastwood, K., Pirker, J., & Jackson, A.-M. (2021). He huringa āhuarangi, he huringa ao: A changing climate, a changing world Ngā Pae o te Māramatanga & Manaaki Whenua–Landcare Research (also available via: Te Ao Maori Climate Change Report )
Bailey-Winiata, A P , Gallop, S L , White, I (2024) Looking backwards to move forwards: insights for climate change adaptation from historical Māori relocation due to natural hazards in Aotearoa New Zealand Reg Environ Change 24, 80 (2024) (Also available via: Insights for Climate Change Marae Relocation )
Blackett P, FitzHerbert, Luttrell J, Hopmans T, Collier J (2022) Marae-opoly: supporting localised Māori climate adaptation decisions with serious games in Aotearoa New Zealand Sustainability Science 17(2) (Also available visa: Marae-opoly: Participatory Climate Adaptation for Marae )
Environmental Science and Research (2017) Preserving Maaori Cultural Assets (Also available via website: ESR Cultural Asset Preservation )
Glavovic B (2017). Whangaehu Flood Resilience Uplift Project. Final Report. Project initiated by the Rangitikei District Council, in collaboration with, among others, Horizons Regional Council, Whanganui District Council, Ngati Apa (Whangaehu and Nga Wairiki Ki Uta), Kauangaroa Marae Committee, Ministry of Social Development, and Te Puni Kokori Supported by Ministry of Civil Defence and Emergency Management’s Community Resilience Fund Project guided by Whangaehu Valley Community Advisory Board.(Also available via: Kauangaroa Marae Committee Relocation Experience ).
Kameta R (2019) Flood inundation and broader ecosystem service modelling in a data sparse catchment; application of LUC1 to Marokopa, NZ Thesis School of Geography, Environmental and Earth Science, Victoria University of Wellington, New Zealand. (Also available via: Miirumiru Marae Modelling ).
Maungaharuru Tangituu Trust (2018) Marae Options Infrormation Booklet Hui-aa-Hapuu (Also available via: Tangoio Marae Options Booklet ) Collier J, Blackett P (2018). Tangoio Climate Change Adaptation Decision Model. A process for exploring adaptation pathways for Tangoio Marae. Prepared for Maungaharuru-Tangituu Trust and Deep South National Science Challenge (Also available via: Tangoio Climate Change Adaptation Decision Model )
Waikato-Tainui Tai Tumu, Tai Pari, Tai Ao Environmental Plan (2013). Waikato-Tainui.
QR Code to links for further readings.
