Looking to the Moon, Reading the Environment

Long before smartphones could tell us the weather, fishing apps could predict tides or digital calendars could remind us what day it was, people in Aotearoa were paying close attention to the world around them.

The moon.

The stars.

The tides.

The seasons.

The behaviour of plants and animals.

The wind.

The weather.

The changing conditions of the land and sea.

These observations formed part of maramataka — Māori systems of timekeeping and environmental knowledge based around lunar cycles and seasonal change.

The word is commonly translated as a Māori lunar calendar or almanac, but that description doesn't quite capture its depth.

Maramataka wasn't simply a way of knowing what date it was.

It helped people understand when to act.

When to plant.

When to harvest.

When to fish.

When conditions were favourable.

And, importantly, when it was better to leave an area or resource alone.

For a culture whose survival depended upon understanding the natural environment, this knowledge was enormously valuable.

And for people living around the coast of Aotearoa today, the underlying idea remains remarkably relevant.

What Is Maramataka?

The Māori Dictionary defines maramataka as an almanac or Māori lunar calendar associated with planting and fishing. It also notes an important point: while the names of the lunar months are similar among many tribes, their order can vary, and different iwi have their own systems and interpretations.

This regional variation is important.

There isn't one single maramataka that represents every iwi and hapū throughout Aotearoa.

Different communities developed knowledge according to their own environments, resources, observations and whakapapa.

A maramataka used in Te Tairāwhiti could therefore contain knowledge specific to that place and its seasonal rhythms, just as systems developed elsewhere reflect local conditions.

This is one reason it is better to think of maramataka as living, place-based knowledge rather than simply a Māori version of a Western calendar.

The Moon Was a Clock in the Sky

The lunar cycle provided one of the most important foundations for traditional Māori timekeeping.

The moon moves through recognisable phases, and Māori traditionally gave names to the nights of the lunar month.

Te Ara explains that each night had its own name, with different nights considered more or less favourable for activities such as fishing, planting and harvesting.

But the moon wasn't being considered in isolation.

The lunar cycle existed within a much larger environmental picture.

People observed what was happening around them and built knowledge from those observations.

The appearance of stars.

The arrival of particular birds.

The flowering or fruiting of plants.

The behaviour of fish.

The changing weather.

The tides and currents.

The seasons.

Over time, these observations created a sophisticated body of knowledge about the relationship between time and the natural environment.

Maramataka and Fishing

This is where maramataka becomes particularly interesting for anyone connected to the moana.

Fishing was never simply a matter of throwing a line into the water and hoping for the best.

Traditional Māori fishing knowledge included an understanding of where, when and how different species could be caught.

Te Ara records that maramataka helped guide fishing activities, while specialist knowledge included understanding the movements and seasons of particular fish. These practices varied according to location and the species available.

That makes perfect sense when you think about the ocean.

Fish don't behave identically throughout the year.

Their movements are influenced by temperature, food availability, spawning cycles, tides, currents and other environmental conditions.

Traditional observers learned to recognise these patterns.

Maramataka was one part of that wider knowledge system.

It Wasn't Just About Knowing When to Take

Perhaps one of the most important aspects of maramataka is that it wasn't simply a system for maximising what could be harvested.

It existed within a broader framework of relationships and responsibilities.

Traditional Māori resource management included practices such as rāhui, temporary restrictions placed on particular areas or resources.

Te Ara records rāhui as one of the customary ways Māori regulated access to fishing grounds and helped prevent overuse.

This brings us back to a concept we've explored elsewhere in The Wai-Tai Journal:

kaitiakitanga.

Kaitiakitanga is often translated as guardianship or protection, but it is better understood as part of a Māori worldview in which humans are connected to the natural world rather than standing outside it.

Te Ara describes this relationship as one in which people are part of the natural order and are connected to the wider web of life.

So the question wasn't simply:

"When is the best time to catch fish?"

It could also be:

"When should we leave them alone?"

That distinction is important.

Reading the Signs of the Natural World

Imagine living in coastal Aotearoa without weather apps, satellite forecasts or modern fishing technology.

You would need to become an excellent observer.

The natural environment itself would provide information.

The moon could provide a rhythm.

The stars could provide orientation and seasonal information.

The wind could tell you something about approaching weather.

Bird behaviour could provide clues about what was happening around the coast.

The appearance or movement of fish and other marine life could indicate seasonal changes.

Plants could reveal when particular foods were ready to harvest.

This is one of the things that makes mātauranga Māori so fascinating.

Knowledge was not necessarily separated into the neat categories we use today.

Ecology, astronomy, weather, food gathering and cultural knowledge could all be connected.

Maramataka Is Not the Same Everywhere

This point deserves particular emphasis.

It is tempting to write:

"The Māori lunar calendar says..."

But that's often too simplistic.

There are many maramataka.

Te Aka Māori Dictionary specifically notes differences between tribal systems, including variations in the beginning of lunar months and the ordering of lunar-night names.

NIWA's environmental education material likewise notes that maramataka vary from region to region, with local observations and environmental conditions influencing the knowledge associated with them.

That makes sense.

The natural world doesn't behave identically everywhere.

A coastal community in Tairāwhiti experiences different environmental conditions from communities in Te Tai Tokerau or Te Waipounamu.

Local knowledge therefore matters.

And that's one of the most important lessons we can take from maramataka:

Knowledge is connected to place.

Maramataka and Te Tairāwhiti

For Wai-Tai, this connection to place is particularly meaningful.

Wai-Tai Aotearoa was founded by five close friends who share a deep connection to surfing, fishing, diving and life around the East Coast.

Te Tairāwhiti is a place where the relationship between people and the ocean is impossible to ignore.

The coast shapes everyday life.

It influences where people gather.

It provides kai.

It provides recreation.

It creates livelihoods.

It provides inspiration.

And for surfers, it provides an ever-changing playground that demands attention and respect.

Anyone who surfs regularly understands this instinctively.

You learn to watch the ocean.

You notice the wind.

You recognise different swells.

You understand that a beach can be completely different from one tide to the next.

You learn when conditions are worth paddling out for — and when they aren't.

That is a very modern experience.

But the underlying practice of paying close attention to the natural environment is something that connects beautifully with the philosophy behind maramataka.

The Surfer's Version of Reading the Environment

A surfer might not describe it as maramataka.

But spend enough time around experienced surfers and you'll hear a remarkably detailed environmental vocabulary.

"There's a bit of north-east in the wind."

"The tide is pushing in."

"The swell is filling in."

"That bank works better on the outgoing."

"There's a bigger set coming behind it."

"The wind should drop this afternoon."

Surfing requires observation.

You learn to read the ocean because the ocean doesn't care what the forecast said yesterday.

The same applies to fishing.

Experienced fishers pay attention to tides, weather, water temperature, currents, baitfish and seasonal behaviour.

Modern technology has given us vastly more information.

But the basic principle remains:

Watch. Learn. Adapt.

Maramataka and Modern Science

It would be a mistake to present mātauranga Māori and modern science as simply competing explanations of the natural world.

They are different knowledge systems, developed through different histories and methods, but there are increasingly important conversations about how mātauranga Māori and scientific research can inform one another.

NIWA material describes maramataka as a form of mātauranga Māori involving lunar, stellar and ecological knowledge, including observations relevant to planting, harvesting, hunting, fishing, weather and seasonal change.

Modern scientific research can provide detailed measurements of things such as fish migration, spawning, water temperature and environmental conditions.

Mātauranga Māori can contain generations of place-based observation and experience.

The opportunity is not necessarily to make one system prove the other right.

It is to understand what each can contribute.

The Return of Maramataka

Interest in maramataka has grown in contemporary Aotearoa.

Te Ara records renewed use of maramataka for activities including planting and fishing, while Māori communities and researchers continue to explore how traditional knowledge can be carried forward in modern contexts.

That resurgence is particularly interesting because it isn't necessarily about trying to recreate the past exactly as it was.

It can be about reconnecting with a way of paying attention.

To the moon.

To the seasons.

To the environment.

To the body.

To the whenua.

To the moana.

And to the relationships between them.

What Maramataka Can Teach Us Today

You don't need to be a fisherman, farmer or Māori scholar to appreciate the principles behind maramataka.

You don't even need to follow a lunar calendar.

There is something valuable in simply becoming more observant.

When did the first kōwhai bloom this year?

When did the migratory birds arrive?

What happens to the beach after a particular wind?

When do certain fish begin appearing?

How does the moon affect the night sky?

What changes when the seasons turn?

Modern life encourages us to measure time in hours, appointments, deadlines and notifications.

Maramataka offers another perspective.

Time can also be understood through relationships and change in the natural world.

Kaitiakitanga: Knowing When to Leave Something Alone

This is perhaps the most powerful connection between maramataka and the philosophy behind Wai-Tai.

Kaitiakitanga is not simply about "saving the environment."

It is about relationships and responsibilities.

Te Ara describes traditional practices including rāhui, harvesting only what was needed and using the maramataka to guide planting and harvesting.

These ideas are highly relevant to today's relationship with the moana.

If you love surfing, you want healthy oceans.

If you fish, you want healthy fish populations.

If you dive, you want marine ecosystems that continue to thrive.

If you swim, you want clean water.

If you take tamariki to the beach, you want them to inherit something worth protecting.

The ocean gives us extraordinary experiences.

Kaitiakitanga asks us to consider what we give back.

Wai-Tai and the Rhythm of the Moana

The moana is central to the Wai-Tai story.

Our clothing is influenced by surfing, fishing, diving and life on the East Coast, and many of our designs are inspired by the creatures, landscapes and relationships that make the ocean such an important part of life in Aotearoa.

That connection can be seen throughout our collections.

Our Kaitiaki range explores themes of guardianship and connection.

Our Mangōpare designs draw inspiration from the hammerhead shark and the power of the moana.

Our Whai designs take inspiration from the stingray and its place within ocean stories.

Our boardshorts and rash tops are designed for people who spend real time around the water.

And our heavyweight Māori hoodies and T-shirts bring those stories into everyday life away from the beach.

Suggested internal links:

• Explore the Wai-Tai Kaitiaki Collection
• Discover the Wai-Tai Mangōpare Collection
• Explore Wai-Tai Whai T-Shirts
• Shop Wai-Tai Māori T-Shirts
• Discover Wai-Tai Māori Hoodies
• Shop Wai-Tai Boardshorts
• Explore Wai-Tai Rash Tops

For readers who want to go deeper into the stories behind these designs, our previous Wai-Tai Journal articles on kaitiakitanga, mangō and mangōpare, Māori symbols and the relationship between Māori culture and surfing provide natural next steps.

Maramataka Is About Paying Attention

Perhaps this is the simplest way to understand the enduring appeal of maramataka.

It asks us to pay attention.

To the moon.

To the stars.

To the seasons.

To the weather.

To the tides.

To plants and animals.

To the ocean.

And ultimately, to our relationship with the natural world.

For Māori communities, this knowledge has developed over generations and continues to vary according to place and people.

For contemporary Aotearoa, it provides an opportunity to think differently about our relationship with time and the environment.

And for anyone who spends their life around the ocean, the lesson feels particularly familiar.

Look.

Listen.

Learn.

Respect the conditions.

Take what you need.

And know when it's time to leave the water alone.

Frequently Asked Questions

What is maramataka?

Maramataka refers to Māori lunar calendars and associated systems of environmental knowledge. They use lunar cycles alongside observations of seasons, stars, plants, animals, weather and other natural indicators to guide activities such as planting, harvesting and fishing.

Is there one Māori lunar calendar?

No. Maramataka varies between iwi and regions. The names and sequence of lunar nights can differ, as can the observations and knowledge associated with particular times of the year.

Did Māori use maramataka for fishing?

Yes. Historical sources describe maramataka as an important guide to fishing, alongside detailed knowledge of fish movements, seasons, locations and environmental conditions.

What is the relationship between maramataka and kaitiakitanga?

Both can be understood within wider Māori relationships with the natural world. Maramataka helped people understand environmental rhythms and make decisions about activities such as fishing and planting, while kaitiakitanga encompasses responsibilities of guardianship and care.

Is maramataka still used today?

Yes. Te Ara records renewed interest and continued use of maramataka for activities such as planting and fishing, while contemporary Māori communities continue to develop and maintain their own knowledge systems.

Does maramataka apply to surfing?

Maramataka isn't a "surfing calendar" in the modern sense. However, its emphasis on observing environmental conditions, seasonal change and the natural world can resonate strongly with people who spend time in the ocean.

Surfers, fishers and divers all develop their own detailed understanding of the conditions around them.

Continue Exploring The Wai-Tai Journal

If you've enjoyed learning about maramataka and Māori relationships with the natural world, continue exploring:

What Is a Kaitiaki? The Meaning Behind Māori Guardians of the Ocean
Explore the concept of kaitiaki and the relationship between Māori communities and ocean guardians.

Mangō and Mangōpare in Te Ao Māori
Discover the stories and significance surrounding sharks and the hammerhead shark in Māori-inspired contemporary design.

Surfing and Māori Culture: A Connection That Spans Centuries
Explore the enduring relationship between Māori, the moana and coastal life.

The Meaning Behind Māori Symbols
Learn why Māori visual design cannot always be reduced to a simple list of symbols and meanings.

The Rise of Contemporary Māori Fashion
Discover how Māori creativity, identity and cultural expression are shaping fashion in Aotearoa.

Sources and Further Reading

This article has been researched using respected New Zealand cultural, historical and scientific sources.

Te Ara – The Encyclopedia of New Zealand

Te Ara provides detailed research on:

• Maramataka
• Māori fishing
• Kaitiakitanga
• Māori relationships with the sea
• Traditional environmental management

Te Aka Māori Dictionary

Te Aka provides definitions and examples for maramataka and many other te reo Māori terms used throughout this article.

Earth Sciences New Zealand / NIWA

NIWA's educational material discusses maramataka as a form of mātauranga Māori involving lunar, stellar and ecological knowledge and notes that systems vary from region to region.

Department of Conservation – Te Papa Atawhai

DOC resources provide information about kaitiakitanga, customary marine management and the role of Māori knowledge in conservation.

A Note About Regional Knowledge

Maramataka is not a single uniform system. Different iwi and hapū have developed knowledge according to their own environments, whakapapa and experiences.

This article therefore provides an introduction rather than attempting to define one universal maramataka for all of Aotearoa.

For a deeper understanding, the best place to begin is with the maramataka and mātauranga held by the iwi or community connected to a particular rohe.

The Wai-Tai Connection

At Wai-Tai Aotearoa, the moana isn't simply something we put on a T-shirt.

It is part of the environment that shaped us.

It is where we surf.

Where we fish.

Where we dive.

Where we spend time with friends and whānau.

And where many of the stories behind our designs begin.

The more we learn about the relationship between people and the natural world in Aotearoa, the more we understand that the ocean has never simply been a playground.

It is a source of food.

A source of knowledge.

A place of identity.

A place of connection.

And something worth protecting.

That is a story worth wearing.

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