Abstract. Māori oral histories from the northern South Island of Aotearoa-New Zealand provide details of ancestral experience with tsunami(s) on, and surrounding, Rangitoto (D'Urville Island). Applying an inductive-based methodology informed by "collaborative storytelling", exchanges with key informants from the Māori kin groups of Ngāti Koata and Ngāti Kuia reveal that a "folk tale", published in 1907, could be compared to and combined with active oral histories to provide insights into past catastrophic saltwater inundations. Such histories reference multiple layers of experience and meaning, from memorials to ancestral figures and their accomplishments to claims about place, authority and knowledge. Members of Ngāti Koata and Ngāti Kuia, who permitted us to record some of their histories, share the view that there are multiple benefits to be gained by learning from differences in knowledge, practice and belief. This work adds to scientific as well as Maōri understandings about tsunami hazards (and histories). It also demonstrates that to engage with Māori oral histories (and the people who genealogically link to such stories) requires close attention to a politics of representation, in both past recordings and current ways of retelling, as well as sensitivities to the production of "new" and "plural" knowledges. This paper makes these narratives available to a new audience, including those families who no longer have access to them, and recites these in ways that might encourage plural knowledge development and coexistence.
Whakarāpopototanga. Ko ngā kōrero tukuā-waha Māori oTe Tauihu o te Waka a Māui e whakaahua nei i ngā wheako o ngā tūpuna ki te/ngā taiāniwhaniwha ki runga i te motu o Rangitoto, ki tōna takiwā anō hoki. Mā te whai i tētahi pūnaha, ko tōna tūāpapa ko ngā tirohanga ki te hapori,ā, he mea tohutohu hoki e 'te tuku kōreroā-kāhui', i mārama ai iētahi whakawhitinga kōrero kiētahi māngai matua o ngā iwi Māori o Ngāti Koata me Ngāti Kuia, tērā tētahi 'pūrākau' i tāngia i te tau 1907, ka taea tōna whakataurite me tōna whakakotahi atu kiētahi kōrero tukuā-waha e ora tonu nei, kia whai tirohanga ai kiētahi aituā parawhenua waitai nui o nehe. Koēnei momo kōrero tuku he whai wheako maha, he whai tikanga maha anō hoki, mai i te whakamaumahara ī etahi tūpuna o nehe me ngā mahi i oti i a rātou, tae atu ki ngā kōrero mō te rohe, mō te mana, mō te mātauranga anō. Ko tā ngā mema o Ngāti Koata me Ngāti Kuia i tuku kia hopukinaētahi oā rātou kōrero tuku e whakaae nei, he hua nui ka puta i te whai māramatanga ki ngā rerekētangaā-mātauranga, a-tikanga,ā-whakapono anō. Ka whakawhānui tēnei mahi i ngā māramatangaā-pūtaiao, otirā, i ngā māramatanga o te Māori ki ngā pūmate o te taiāniwhaniwha (me ngā kōrero tuku anō). He mea whakatauira anō e tēnei, e whai kiko ai te whai wāhi atu ki ngā kōrero tukuā-waha Māori (me te iwi e honoā-whakapapa ana ki ngā kōrero), me aro pū ki te taha tōrangapū o te tū hei māngai mō tangata kē, ki ngā hopukanga kōrero o mua, ki ngā ara tuku kōrero anō o nāianei,ā, me aro pū hoki ki ngā k...