In the current family and sexual violence sector, we often speak of “risk” and “safety.” However, through a Te Ao Māori lens, the work of a Kaitiaki is the work of managing Tapu (sacredness/restriction) and Noa (freedom/balance).
Understanding these states is not just a cultural competency—it is a clinical and spiritual necessity for the restoration of survivors.
1. Reframing the States: Beyond “Negative Opposition”
For too long, colonial ethnography (such as the work of Elsdon Best) has positioned Tapu and Noa as being in opposition—labeling women as “polluters” of tapu.
As practitioners, we must reject this. As Professor Leonie Pihama and Dr. Ella Henry emphasized, Tapu and Noa are co-existing forces.
- Tapu: The potential for full realization; the sacred dignity and value of every person.
- Noa: The “freedom” from restrictive tapu; a liberating force that allows everyday life to resume.
Sector Insight: In the context of violence, a perpetrator violates a person’s Tapu. This violation “blocks” their Mana, leaving them in a state of powerlessness. Our mahi is to help the survivor transition from that forced restriction back into a state of Noa—where they have the freedom to imagine a future again.
2. The Power of Wāhine: The Essential Whakanoa
A core strategy for the FV/SV sector is recognizing the inherent power of wāhine to transition between states. Wāhine are not merely “passive” victims; they are the “creators, nourishment, and builders of ira tangata” (Aorangi Kawiti).
- Whare Tangata: Because wāhine carry the potential for life (menstruation, pregnancy, birth), they embody the ultimate Tapu.
- The Power to Whakanoa: Wāhine possess the unique spiritual authority to “uplift” or “cleanse” others from heavy states of Tapu.
- Historical Context: Warriors returning from the bloodshed of war (a state of heavy Tapu) would crawl between the legs of a woman to be made Noa—to be brought back into balance and safety.
The Tactical Shift: In the SV sector, we must recognize that a survivor’s body is the “ultimate tapu.” Our practice must center on the survivor’s ability to enact their own Whakanoa—to cleanse themselves of the “heaviness and burdens” of the violence they have endured.
3. Restoring the “Mauri Tau”: Spiritual Safety and Survival
Violet Walker notes that Tapu and Noa drove the functioning of everyday living, ensuring that spiritual balance was related to the safety of the community.
When violence occurs, the “balance” is shattered.
- Violation as Disempowerment: Hana Maxwell explains that any violation of tikanga diminishes the Tapu of the victim. This renders Mana ineffective.
- The Goal of the Kaitiaki: We use Kai (food), Wai (water), and Karakia (prayer) not just as rituals, but as biological and spiritual tools to bring Noa—bringing the balance of life back to a state where everyday activities can be carried out safely.
4. The Kaitiaki Perimeter: Holding the Pare
Tina Ngata references the placement of wāhine on pare (lintels) above doorways. By passing beneath them, we are made safe for discussion and learning.
As a practitioner, you act as the Pare:
- Establishing a Sanctuary: Creating a “Whare Pora” where the survivor is protected by the Tapu of the space.
- Overseeing Transitions: Helping the survivor move from the “High Tide” of trauma (Tai Pari) back to the “Normalcy” of Noa.
- Maintaining the Line: Just as tāne protected the Tapu of the whare to enable wāhine to do their work, the sector must protect the environment so the survivor can focus on their own healing.
The Weaver’s Conclusion
Violence is a violation of the sacred relationship between Atua, Whenua, and Tangata.
To work effectively in the FV/SV sector in Aotearoa, we must move beyond the colonial lens of “polluted” wāhine. We must recognize that the ability to transition between Tapu and Noa is a source of immense power. Our role is to be the Kaitiaki who holds the line, allowing the survivor to reclaim their Mana and return to a state of balance.
“Women were treated as the ultimate tapu because of their ability to enact noa.” — Moe Milne
References
Henry, E. (2020). Brief of Evidence of Dr Ella Henry (Wai 2700, Doc A63). Waitangi Tribunal.
Kawiti, A. (2020). Brief of Evidence of Aorangi Kawiti (Wai 2700, Doc A133). Waitangi Tribunal.
Maxwell, H. (2020). Brief of Evidence of Hana Maxwell (Wai 2700, Doc A69). Waitangi Tribunal.
Milne, M. (2020). Brief of Evidence of Moe Milne (Wai 2700, Doc A51). Waitangi Tribunal.
Ngata, T. (2020). Brief of Evidence of Tina Ngata (Wai 2700, Doc A88). Waitangi Tribunal.
Pihama, L. (2020). Brief of Evidence of Professor Leonie Pihama (Wai 2700, Doc A19). Waitangi Tribunal.
Walker, V. (2020). Brief of Evidence of Violet Walker (Wai 2700, Doc A134). Waitangi Tribunal.
Staying Safe and Sane 