The following information has been kindly provided by Che Wilson - Ngāti Rangi, Whanganui, Tūwharetoa, Mōkai Patea, Ngāti Apa, Ngā Rauru.
Ko Puanga te kairūri i te tau tawhitoKo Matariki te kaihuaki i te tau hou
Puanga draws the line to end one year
Matariki opens the door to the new year
Our Matariki public holiday celebrates the Māori New Year. For tribes on the western side of the North Island (Te Tai Hauāuru) the Māori New Year is signalled by the star Puanga rather than Matariki. With the advent of remembering rituals associated with the Māori New Year in the mid-1990s and the Matariki public holiday introduced in 2022 it is important to note some key points.
Puanga is the star that tribes on the western side of the North Island look to, to prepare for the new year in late autumn and early winter. It is noted that:
- Puanga is the Māori name for the star Rigel;
- Puanga doesn’t set like Matariki; and
- Puanga is part of a constellation, Te Waka-o-Rangi that has Matariki (Pleiades) at the front of the waka and Puanga and Tautoru (Orion’s Belt) at the stern of the waka.
How to find Puanga
Why Puanga?
The focus on Puanga rather than Matariki is simple, it’s based on location and weather. From Taranaki to the central volcanos and then south along the central ranges (Kaimanawa to Tararua), there is a specific climate where the prevailing wind has a massive impact on long term weather forecasts. After centuries of observation, our tūpuna worked out that Puanga gives a more reliable long term forecast to help with annual food gathering and preparation for the area outlined.
Puanga is a time to do the last preparation before winter kicks in. It is a time to calculate and forecast weather for the year ahead and to remember our loved ones that have passed in the last year.
Traditionally, Whanganui tribes, as an example, all migrated to the river valley during winter which meant, it is also difficult to see Matariki from the valley. You can see Matariki in some parts of the region, but Puanga is more prominent.
In addition, Puanga is more significant because it guides Te Tai Hauāuru tribes for approximately 4-6 weeks from Haratua (last month of the year) and into Pipiri (first month of the year). Our tūpuna (ancestors) recognised Matariki but as its rising is only acknowledged for 1-2 weeks, Puanga gets more attention.
The four themes of Puanga
Ka hua ngā pua, koia ko Puanga
Puanga shines as a sign for the ripening of the miro and the running of the piharau
Puanga is recognised by our tūpuna as a period from Haratua (last month of the year) through to Hononoi (second month of the year) two key sources of protein are gathered. It is the time when the miro tree fruits and fattens the kererū, a staple source of protein for winter. In addition, the piharau (lamprey or blind eel) starts to run in winter and as it was a popular source of protein and a delicacy, both the kererū and piharau are recognised as the kai that represent Puanga.
Therefore, the miro tree and the kererū are great symbols of Puanga as is the piharau and the lamprey weir known as an utu piharau. The kererū stands on either Taumata-kuku (Alderbaran – see image above) or Tautoru and eats the berry that is Puanga and is the origin of the whakataukī (proverb): Ko Puanga te pua tāwhiwhi o Tautoru - Puanga is the snare to catch the pigeon
The following image is of an utu piharau near Pungarehu on the Whanganui river. You can see that the utu is made outside of the main flow and is ideal when the river floods in winter as the piharau will stay away from the main flow of water.
Utu piharau near Pungarehu on the Whanganui river
Ngari (ditties) that acknowledge Puanga
PUANGA – Huaina tō whare
Huaina tō whare i te Takurua
Ko Puanga i te Tahi o Pīpiri e
Ko Maruaonui e tū nei
Ka puta ko te Kāhui Ua
Auē! Auē! Auē hā!
Awhi whenua, he para-uri
Awhi rangi e, he miro e
Awhi papa, awhi tau e
Huaina tō whare i te paerangi
E tū, e tū Puanga e!
Your house rises in winter
You are Puanga in the first moon cycle of Pīpiri
Maruaonui is the weather pattern
Resulting in rain
Oh, dear, oh dear!
It’s a chance to till the soil and the frost to kill the bugs
It’s a chance to harvest the kererū (or at least the miro berry)
It’s a chance to rest and gain inner peace
Your house rises to the horizon
And we welcome you, beautiful Puanga
Tū mai! Tū mai!
TŪ MAI PUANGA I TE KEI O TE TAU TAWHITO E
TAUTORU KEI RARO, KEI WAENGA MATA-KAHERU E
MATARIKI KEI TE IHU O TE TAU HOU E
KO TE WAKA O RANGI E MĀREWA NEI
Hī. Hī. Hī Hā!
Whiua
WHIUA E TARAMAINUKU TE KUPENGA KI TE RANGI E
WHAKAWHETŪRANGITIA HEI WHETŪ KIMOKIMO E
KO TE PAKI-O-MATARIKI I TE TAKURUA
KO TE PAKI-O-HEWA I TE RAUMATI
NGĀ TOHU O TE TAU
NAU MAI, TŪ MAI TE TAU HOU
Puanga stands at the end of the old year
Tautoru is below and Mata-Kaheru is in the middle
Maratiki is at the front of the new year
Together they are the rising vessel, Te Waka-o-Rangi
The captain of the waka, Taramainuku releases his net
To allow the dead to ascend and become twinkling stars
Matariki represents the fine days of winter
And Hewa represents the fine days of summer
For these are the signs of the year
Let us welcome the new year.