Mana, tapu, noa: e toru ngā ariā hei whakamārama i ngā kōrero o te wā

Dr Vincent Olsen-Reeder · 14 min read · 2026-08-29

Why This Matters

To understand modern Māori news, you must first understand the cultural concepts that underpin it. Mana, tapu, and noa are not just abstract ideas—they are living principles that shape Māori decision-making, conflicts, and achievements. These concepts appear repeatedly in stories about land disputes, political debates, environmental issues, and social programmes. For journalists and readers alike, grasping their meanings provides a lens to interpret why Māori react to events in particular ways, and why certain issues carry such weight.

At Tārake, we analyse current events through these cultural frameworks. This approach allows us to explain not just what is happening, but why it matters to Māori communities. This article will explore how mana, tapu, and noa manifest in contemporary news, using recent stories to illustrate their relevance.

Mana: The Invisible Currency of Māori News

Mana is often translated as "prestige" or "authority," but its meaning is far broader. It is a form of spiritual and social power that can be held by people, groups, objects, or even places. In the context of news, mana explains why certain actions are taken, why conflicts arise, and why some issues resonate so deeply with Māori.

How Mana Appears in the News

Mana of Individuals and Leaders Mana is often associated with leadership. Māori leaders—whether they are politicians, iwi chairs, or community advocates—derive their influence from their mana. This mana is not just about charisma or power; it is rooted in whakapapa (genealogy), knowledge, and service to the community.

Recent Example: In 2025, the election of Tukoroirangi Morgan as the co-leader of Te Pāti Māori (the Māori Party) was widely seen as a boost to the party's mana. Morgan, a former chair of the Waikato-Tainui iwi, brought with him the mana of his iwi and his track record of advocating for Māori rights. His leadership was expected to strengthen the party's position in negotiations with the government, particularly on issues like co-governance and resource management.

Why It Matters: Understanding mana helps explain why certain leaders are chosen and why their words carry weight. It also highlights why challenges to leadership can be so contentious—because they are seen as attacks on the mana of the individual or group.

Mana of Iwi and Hapū Iwi and hapū also hold mana, which is tied to their history, their land, and their achievements. News stories about iwi often revolve around the protection or enhancement of their mana.

Recent Example: In 2024, Ngāi Tahu successfully negotiated a $180 million settlement with the Crown for historical breaches of the Treaty of Waitangi. The settlement was not just about financial compensation; it was also about restoring the mana of the iwi, which had been diminished by decades of land loss and cultural suppression. The agreement included the return of culturally significant sites, such as Te Ana-au Caves in Fiordland, which hold deep spiritual significance for Ngāi Tahu.

Why It Matters: Settlements like this are not just legal or financial transactions—they are acts of mana restoration. For journalists, recognising this dimension adds depth to the story and helps audiences understand the emotional and cultural stakes involved.

Mana of Places Places can also hold mana, particularly if they are tied to whakapapa or significant historical events. News about land, water, or natural resources often involves the mana of those places.

Recent Example: In 2026, the New Zealand government announced plans to grant legal personhood to Te Waihora (Lake Ellesmere) in Canterbury. The lake, which is a mahinga kai (traditional food source) for Ngāi

Tahu, holds immense mana for the iwi. The decision was a recognition of the lake's spiritual and cultural significance, as well as its ecological importance. Ngāi Tahu had long advocated for the protection of Te Waihora, arguing that its mana had been diminished by pollution and overuse.

Why It Matters: Stories about environmental protection are often, at their core, about the mana of the land or water. For Māori, the degradation of a natural resource is not just an environmental issue—it is a spiritual and cultural one.

Mana in Conflict Conflicts in Māori news often arise from clashes over mana. This can happen when one group's actions are seen as diminishing the mana of another, or when external forces (such as the government or corporations) are perceived as threatening the mana of Māori communities.

Recent Example: In 2025, tensions flared between Ngāpuhi and the Northland Regional Council over the council's decision to allow a new water bottling plant in the region. Ngāpuhi argued that the plant would deplete their water sources and diminish the mana of their whenua (land). The iwi saw the council's decision as a disregard for their mana whenua (authority over the land) and their role as kaitiaki (guardians) of the region's natural resources.

Why It Matters: Understanding mana helps explain why these conflicts are so deeply felt. For Ngāpuhi, the issue was not just about water—it was about their right to protect their mana and their whenua.

Tapu: The Sacred and the Restricted

Tapu refers to things that are sacred, restricted, or set apart. It is the opposite of noa (ordinary or free from restriction). Tapu can apply to people, places, objects, or even times, and it governs how Māori interact with the world. In news, tapu often explains why certain actions are taken—or avoided—and why some places or objects are treated with such reverence.

How Tapu Appears in the News

Tapu of People Certain people are considered tapu due to their roles or status. For example, chiefs (ariki), tohunga (experts or priests), and those who have recently lost a loved one may be tapu. This status affects how they are treated and how they interact with others.

Recent Example: In 2026, the passing of Dame Naida Glavish, a beloved Māori leader and te reo Māori advocate, was a significant event in the Māori community. Following her death, Dame Naida's body was considered tapu, and her whānau (family) observed traditional practices to respect her tapu. This included a tangihanga (funeral) that lasted several days, during which her body was laid in state at her marae. The media coverage of her tangihanga was respectful of these tapu protocols, with many outlets avoiding close-up images of her body or the casket.

Why It Matters: Understanding tapu helps journalists cover stories about death, grief, and cultural practices with sensitivity. It explains why certain customs are followed and why some actions (such as photographing a casket) may be considered disrespectful.

Tapu of Places Many places are considered tapu due to their spiritual or historical significance. These places are often the sites of ancient settlements, battles, or burials, and they are treated with great respect.

Recent Example: In 2025, a construction company in Auckland faced backlash after it began work on a site that was later revealed to be a urupā (burial ground) for the local iwi, Ngāti Whātua Ōrākei. The iwi had not been consulted about the development, and the discovery of human remains brought the work to a halt. The site was immediately cordoned off, and the iwi performed rituals to restore its tapu. The incident sparked a broader conversation about the need for better consultation with iwi on development projects.

Why It Matters: Stories about land development often involve tapu considerations. For Māori, disturbing a tapu site is not just a legal issue—it is a spiritual and cultural violation. Journalists who understand this can provide more nuanced coverage of these conflicts.

Tapu of Objects Objects can also be tapu, particularly if they are associated with ancestors or spiritual power. This includes taonga (treasures) such as carvings, weapons, and greenstone (pounamu) ornaments.

Recent Example: In 2024, a pounamu mere (greenstone weapon) that had been in the possession of a European museum for over a century was repatriated to its rightful owners, Ngāi Tahu. The mere, named Te Poutama, was considered a taonga of immense tapu and mana. Its return was a significant cultural moment, and it was welcomed back to Aotearoa with a series of ceremonies to acknowledge its tapu and restore its mana.

Why It Matters: Stories about the repatriation of taonga are not just about the return of physical objects— they are about the restoration of tapu and mana. For journalists, understanding this adds depth to the narrative and helps audiences appreciate the cultural significance of these events.

Tapu and Noa in Everyday Life The balance between tapu and noa is a constant consideration in Māori life. Noa refers to things that are ordinary or free from restriction, and it is often used to neutralise tapu. For example, food (kai) is noa and can be used to remove tapu from a person or place.

Recent Example: During the COVID-19 pandemic, some Māori communities were hesitant to allow testing or vaccination on their marae due to concerns about tapu. Marae are considered tapu spaces, and introducing medical procedures (which involve bodily fluids and other tapu elements) could disrupt this balance. To address this, some marae developed protocols to manage tapu and noa, such as designating specific areas for medical activities and using kai noa (ordinary food) to cleanse the space afterwards.

Why It Matters: Understanding the interplay between tapu and noa helps explain why some Māori communities approached the pandemic differently. It was not a rejection of modern medicine but a reflection of the need to balance cultural and health considerations.

Noa: The Ordinary and the Safe

While tapu refers to the sacred and restricted, noa refers to the ordinary, the free from restriction, and the safe. Noa is not just the absence of tapu—it is an active state that allows for normal interaction and use. In news, noa often explains why certain actions are taken to neutralise tapu or to make spaces and objects safe for everyday use.

How Noa Appears in the News

Noa in Rituals and Ceremonies Many Māori rituals and ceremonies involve the use of noa to neutralise tapu. For example, in a pōwhiri (welcome ceremony), food (kai noa) is often shared at the end to remove the tapu of the visitors and the hosts, allowing them to interact normally.

Recent Example: In 2026, Te Puea Marae in Hamilton hosted a pōwhiri for a group of international visitors. As part of the ceremony, the visitors were invited to share a meal (kai noa) with the hosts. This act of sharing food was not just a gesture of hospitality—it was a way to neutralise the tapu of the visitors and the marae, allowing everyone to interact as equals.

Why It Matters: Understanding the role of noa in ceremonies helps journalists explain the significance of these rituals. It also highlights why certain actions (such as sharing food) are so important in Māori culture.

Noa in Conflict Resolution Noa can also play a role in conflict resolution. When tapu has been violated, noa rituals may be used to restore balance and harmony.

Recent Example: In 2025, a dispute arose between two hapū of Ngāti Awa over the use of a shared urupā (burial ground). The conflict had caused significant tension within the iwi, and the tapu of the urupā was seen as having been compromised. To resolve the issue, the hapū called on a tohunga (expert) to perform a noa ritual, which involved the sharing of food and the recitation of karakia (prayers). The ritual was successful in restoring the tapu of the urupā and resolving the conflict.

Why It Matters: Stories about conflict resolution in Māori communities often involve noa rituals. For journalists, understanding this can provide insight into how Māori address internal disputes and restore harmony.

3. Noa in Environmental Management The concept of noa is also applied to environmental management. For example, certain areas may be designated as noa to allow for human use, while others remain tapu and are protected from interference.

Recent Example: In 2024, Ngāti Tūwharetoa developed a management plan for Lake Taupō that designated certain areas as tapu (for spiritual and cultural protection) and others as noa (for recreational use). The plan was designed to balance the need for environmental protection with the desire to allow public access to the lake. The noa areas were clearly marked, and visitors were asked to respect the tapu of the other areas.

Why It Matters: Understanding the role of noa in environmental management helps explain how Māori approach resource use and conservation. It highlights the balance between protection and access that is central to Māori environmental ethics.

Putting It All Together: A Case Study

To illustrate how mana, tapu, and noa intersect in modern Māori news, let's look at a recent story that involved all three concepts: the 2026 controversy over the proposed sale of Māori land in the Far North.

Background: In early 2026, a group of owners of a block of Māori land in the Far North proposed selling the land to a foreign buyer. The land, known as Whenua o Te Rarawa, had been in the family for generations and was considered a taonga (treasure) with deep whakapapa connections. The proposed sale sparked outrage among other members of the whānau and the wider iwi, Te Rarawa, who argued that the land was tapu and could not be sold.

Mana: The controversy was, at its heart, about mana. For those opposed to the sale, the land was a source of their mana—it was tied to their whakapapa, their history, and their identity. Selling it to a foreign buyer would, in their view, diminish their mana and sever their connection to their ancestors. For the proponents of the sale, the mana of the whānau was also at stake. They argued that the land was not being used productively and that selling it would provide financial resources to support the whānau's development and well-being.

Tapu: The land itself was considered tapu by many in the iwi. It was the site of ancient settlements and burials, and it was seen as a sacred connection to their ancestors. The idea of selling tapu land to a foreign buyer was deeply offensive to many, who saw it as a violation of their cultural values and responsibilities as kaitiaki (guardians).

Noa: To resolve the conflict, the iwi called a hui (meeting) to discuss the issue. The hui was held on a marae, which is a tapu space, but the sharing of food (kai noa) at the end of the meeting neutralised the tapu and allowed for open discussion. The iwi ultimately decided to block the sale and instead develop a plan to use the land for the benefit of the whānau, such as establishing a cultural centre or a sustainable farming operation.

Outcome: The decision to retain the land was seen as a victory for the mana of the iwi and the tapu of the whenua. It also demonstrated the importance of noa in resolving conflicts and making decisions that respect both cultural values and practical needs.

Why It Matters: This story illustrates how mana, tapu, and noa are not just abstract concepts—they are living principles that shape real-world decisions and conflicts. For journalists, understanding these concepts provides a framework for interpreting and explaining Māori news in a way that resonates with both Māori and non-Māori audiences.

How to Apply This Understanding in Journalism

For journalists, understanding mana, tapu, and noa can transform the way you report on Māori issues. Here are some practical tips:

Ask About the Cultural Context: When reporting on a Māori story, ask sources about the mana, tapu, and noa dimensions of the issue. For example:

◦ How does this issue relate to the mana of the people or groups involved?

◦ Are there tapu considerations that need to be respected?

◦ How is noa being used to address or resolve the issue?

Look for the Underlying Values: Many Māori news stories are driven by values such as kaitiakitanga (guardianship), manaakitanga (hospitality), and rangatiratanga (sovereignty). These values are often tied to mana, tapu, and noa. For example, a story about a protest against a mining operation might be fundamentally about kaitiakitanga and the tapu of the land.
Respect Tapu in Your Reporting: Be mindful of tapu when covering sensitive stories. For example:

◦ Avoid photographing or filming tapu objects or places without permission.

◦ Respect requests not to publish certain information or images that are considered tapu.

◦ Use noa rituals (such as sharing food) to neutralise tapu when appropriate.

Explain the Concepts to Your Audience: Do not assume your audience understands mana, tapu, and noa. Take the time to explain these concepts in your stories, using clear and relatable language. For example, you might describe mana as "prestige or authority," tapu as "sacred or restricted," and noa as "ordinary or safe."
Use Māori Sources: When reporting on Māori issues, seek out Māori sources who can provide insight into the cultural dimensions of the story. This might include iwi leaders, academics, or community members.