29/01/2026
Origins of Rongoā
Pūrākau of Tāne Mahuta and the origins of rongoā
Within Māori cosmology, the natural world is understood through whakapapa. Plants, forests, and healing practices do not exist independently of atua but emerge through relationships that establish order, balance, and purpose within Te Ao Māori.
Following the separation of Ranginui and Papatūānuku, Tāne Mahuta assumed responsibility for the flourishing of the world of light. This responsibility extended beyond the formation of the forest itself to the generation of life capable of sustaining, healing, and supporting humankind. In pūrākau, this process is expressed through Tāne’s unions with atua wāhine, each embodying distinct domains of the taiao.
Hine te iwaiwa carries authority over women’s wellbeing, fertility, childbirth, and weaving. From her whakapapa came harakeke, a plant central to healing, protection, clothing, and social continuity. Harakeke embodies principles of care, regeneration, and collective responsibility, and its use is governed by tikanga that reflects its wāhine lineage.
Hine tū a huru is associated with trees, bark, and the structural strength of the forest. From this domain emerged trees whose bark, sap, and resins were used for pain relief, wound treatment, and protection. In this whakapapa, trees are recognised as healers, reinforcing their role as living taonga rather than inert materials.
Hine wai and Hine korako are connected to moisture, water margins, and leafy growth. Plants descending from these atua wāhine are commonly used in leaf based rongoā for cooling, cleansing, soothing inflammation, and restoring balance to the wairua. Their effects are gradual and gentle, reflecting the environments from which they arise.
Hine ahua is understood as the atua wāhine associated with form and physical expression. Through her influence, plants assumed distinct structures and functions. Leaves that draw and release, roots that ground and stabilise, bark that protects, and flowers that signal vitality. This understanding underpins rongoā practice, where observation of form, growth pattern, texture, and habitat informs both diagnosis and treatment.
Taken together, these pūrākau articulate a worldview in which rongoā is inseparable from whakapapa. Plants are not resources to be extracted but kin with genealogical relationships to atua wāhine and Tāne Mahuta. Harvesting therefore constitutes an engagement with living lineages and requires karakia, respect, and ethical responsibility.
Ko te rongoā he taonga tuku iho. He uri nō ngā atua wāhine.
Healing is sustained through relationship, and relationship carries obligation.
