Ka ora te whenua, ka ora ngā tāngata

when the land is well, so the people are well

-Pa Ropata McGowan

Hapu led solutions for myrtle rust has empowered mana whenua to understand, respond and identify solutions to myrtle rust.

This report describes how Myrtle rust knowledge was transferred to Tangata local champions in areas impacted by myrtle rust across Aotearoa.

Place based learning was essential to the success of the program allowing for local tikanga of area and creates a greater connection with place. Training was provided in a class room setting with presentations, videos, handouts and followed up with field- based training, where possible, to reinforce the learning and meet the needs of participants with different learning styles to make it meaningful and engaging.

WHAKAARO

Aotearoa New Zealand has a high flora and fauna endemism with 80% of plant species being endemic. Aotearoa’s geographic and the isolation had previously provided a level of protection from invasive pests and diseases. However, with global trade and tourism increasing, so is the introduction of invasive species that threaten the health and wellbeing of the native ecosystems.

The fungus Austropuccinia psidii commonly known as that causes the disease myrtle rust is a successful global invader with a known host range of over 480 Myrtaceae plant species and has established in both Aotearoa New Zealand and Australia (Carnegie & Pegg 2018; Toome-Heller et al. 2020) is a successful global invader, that has a known host range of over 480 Myrtaceae plant species.

Myrtle rust is native to South America. It was first reported in 1884 on guava in Brazil and also known as eucalyptus or guava rust (Stewart et al., 2018). It was first reported in 1884 on guava in Brazil. The strain of Austropuccinia A. psidii, that is present in Aotearoa, is the cosmopolitan pandemic stain, which is present in 20 counties the most recent being, Hawaii 2005, Australia 2010, and New Caledonia 2013 (Beresford et. al, 2019). The rust has successful invaded countries through the cut flower and plant trade, and it is believed to have arrived in Aotearoa in 2017 via regular winds events from Eastern Australia (MPI, 2017a).

The rust fungus is oligotrophic pathogen that feeds on the living tissue of its host plant and can complete its lifecycle on a single species.

Myrtle rust is an unwanted organism, however, was deemed to be too widespread to be eradicated in 2020 (Toome-Heller et al. 2020). Myrtaceae species such as pōhutukawa, ramarama, rōhutu, mānuka, kānuka, and species play an important role in their ecosystems from pioneer colonisers mānuka to key stone forest species Northern rātā and are one of the most important woody families. Myrtaceae are under threat from the invasive pathogen A. psidii, which was first identified in Aotearoa, New Zealand in 2017 and has spread throughout the Te Ika-a-Māui North Island and parts of Te Waipounamu the South Island. Invasive pathogens (ngārara) such as myrtle rust impact ngahere oranga, (the health and wellbeing of native species and forests), severely and their impacts on seedlings in nurseries and native ecosystems causing a decline in recruitment and survival of future generations.

Climatic modelling predicted that much of Te Ika-a-Māui (North Island) and parts of Te Waipounamu (South Island) are climatically suitable for myrtle rust (Beresford et al. 2018) putting all Endemic Myrtaceae species at risk within all or parts of their natural range.

Ngā Rākau Taketake - Oranga Report

A. T. Marsh and R. Sutherland

The aim of this project was to work with regional Tangata (champions) upskilling mana whenua to be able to contribute meaningful knowledge to this biosecurity threat. Capability building in host and pathogen indentification, surveillance and reporting is important empowering mana whenua to continue to be kiatiaki (guardians) when new diseases arrive. Training was carried out across the motu (country) in areas where myrtle rust had been identified. Place-based learning is important to Māori as it considers is inclusive of tikanga (customs) of the area and creates a greater connection with place. Traditionally Māori passed down information verbally through stories, waiata (songs) and symbolism through weaving. 


The main priorities and knowledge needed for Māori and communities to tackle the spread of myrtle rust, was:

  • To understand the pathogen and, its lifecycle 

  • Know native Myrtaceae and identify key susceptible and hosts.

  • To be able to confidently identify the pathogen.

  • Know how to report positive finds.

  • Have the knowledge to undertake control measures to reduce the risk of spread. 

Understanding the pathogen. Myrtle rust is native to South America where it causes little concern and has become a global invader establishing in North America, Hawaii, Australia, New Caledonia, and Aotearoa (Carnegie et. al, 2016). Myrtle rust was first detected on Metrosideros kermadecensis, kahikā rangitāhua in Aotearoa on Raoul Island of the Kermadec Islands, Rangitāhua in March 2017(MPI, 2017b). In May 2017 it was reported on the mainland in a Kerikeri nursery in the Bay of Islands and subsequently in Taranaki, Te Kuiti and Te Puke in Te Ika-a-Māui North Island. The locations of the initial infection sites were consistent with known wind events from Eastern Australia that spread the airborne spores to Aotearoa. 

The disease triangle is a fundamental concept that is needed to understand myrtle rust, it consists of three key factors and all factors must be present to cause disease. The pathogen, a susceptible host (plant) and suitable environmental conditions. For myrtle rust to infect a plant it first needs to find a susceptible Myrtaceae host and needs moist, warm temperatures (between 15°C and 25°C are optimal for germination). The infection process starts with the spore landing on susceptible plant tissue, specifically the new actively growing plant parts, leaves, stem, flowers, and fruit. The spore then sends a tiny tube-like structure called a germ tube that seeks out the plant surface that develops an appressorium that attaches to the plant surface. This structure then sends out a penetration peg that pushes though the surface and into the plant cells. The fungus then feeds on the nutrient rich cells and produces more spores in pustules that burst through the leaf surface (Figure 1). A single pustule can contain thousands of spores, it only takes one spore to start the infection process. These spores then become airborne or can be transported by, birds, insects, humans, and equipment.

Figure 1. Diagrammatic life cycle of Austropuccinia psidii (McTaggart, 2018).

Impact on Taonga Species

The impact of myrtle rust on taonga species native to New Zealand, such as pōhutukawa, ramarama, and rātā, is deeply felt within Māori communities due to its significant cultural implications. These plants hold profound spiritual and traditional significance, serving as integral components of cultural practices, ceremonies, and identity. The loss of taonga species to myrtle rust disrupts ancestral connections to the land, undermines traditional uses of plants for medicinal and ceremonial purposes, and erodes the transmission of cultural knowledge across generations. This cultural loss not only affects Māori communities' spiritual well-being but also undermines their cultural sovereignty and rights to self-determination, highlighting the urgent need for collaborative efforts to protect and preserve these treasured species.

Myrtle rust is an oligotrophic pathogen meaning, it needs a living host to survive and reproduce on, it has two spore types, asexual spores are also called clonal spores (urediniospores) which can be identified by their bright yellow to orange colour often within pustules establishing on the underside of leaves. Myrtle rust also has a sexual spore stage (teliospores) which can be harder to identify in the field the spores are brown and often mixed with urediniospores. They pose the greatest risk as sexual reproduction allows for genetic recombination allowing the pathogen to adapt to new environments, overcome plant defences and chemical control. It was important that training was provided in areas where there is a known risk to Myrtaceae species from myrtle rust and, where possible, the training occurred in the ngahere to be able to identify the disease on host species within rohe. Where this was not possible or the risk was too high of spreading the pathogen, myrtle rust samples were double bagged and brought into the classroom, then disposed of accordingly.

Tracking the spread of myrtle rust in Aotearoa has relied heavily on citizen science to report new finds via the open-sourced platform iNaturalist. It was important the mana whenua had access to the platform and were able to confidently report finds along with the ability to keep the location private if it was a tree of cultural significance.

Participants downloaded the iNaturalaist app from google play or apple app store or already had the app preloaded on their phones. Training covered how to use the app, take clear photos of the disease and host plant, then uploading it with locations details. The app was used in the field where possible to identify Myrtaceae species and/or record myrtle rust.

Surveillance and monitoring are important tools that can provide baseline data on species populations status and trends. It informs on disease incidence and severity which can then support management actions. It helps improve our understanding of long-term impacts of myrtle rust on host species and ecosystems and can provide measurable indicators of myrtle rust impacts on life stages of host and recruitment. Myrtle rust attacks the new growth aerial plant material, leaves stems, flowers and fruit.

WHAKAPAPA

Matauranga - Myrtle Rust Response: A Case Study

H. Ropata and A.T. Marsh

“It is preposterous that any Māori should aspire to become a poor pākehā, when their true destiny, prescribed by the Creator, is to become a great Māori.”

- Tā Hemi Henare

Māori traditionally have used ‘matauranga Māori’, to articulate an extensive knowledge system which encompasses inherent and acquired knowledge, inclusive of indigenous knowledge and values and the practices and approaches they inform. Often seen as a equivalent definition to Western Science and Research, matauranga Māori is more of a place holder for an entire knowledge system as well as a description of Māori knowledge. Since the introduction and acceptance that matauranga Māori may have valid solutions to science questions, Māori have had to validate how, why and where matauranga Māori can add value. The western science system, that currently is seeking to house matauranga Māori, has legitimized the way the validate their knowledge. They test assumptions, and through a local, regional, and global collegiate, validate through publications and edification from within the western science system. This subjective review is normalized and assumptions become reality which then inform new enquiry and new assumptions.

Whilst western science have demonstrated an appetite to identify opportunities to ‘align’ or ‘integrate’ matauranga Māori, and to use matauranga Māori acquired from Māori, intimate with their ngahere, wai and moana, Māori are reluctant to share their knowing, and the protection of matauranga and ‘knowledge holders’, has become fundamental in any engagement between western science, agents and/or enterprise with tangata Māori. With a stronger emphasis by funders on ‘social and cultural’ licence, the research and science community have been the catalyst for the ‘valuing’ of matauranga Māori, and the potential benefits, investing in matauranga Māori may have in responding to new threats on our native environment. This has stimulated more interest as scientists have had proximity to matauranga Māori experts and knowledge holders, and our world view has generated scrutiny, not as an antiquated esoteric cultural position, but an explicit untapped knowledge system that innovates and revolutionalises the way westerns scientists and researchers view their disciplines.

To understand matauranga Māori, western scientists have attempted to use their context of validation across Te Ao Māori. The difficulty in making distinction about what is matauranga Māori and what is science is lost literally in translation. Mātauranga Māori, used to describe a whole Māori system, is not western science and research. There are obvious distinctions between our systems. Māori knowledge systems are of observations and intimacy with our world over millenia that inform the way we make decisions. Western Science makes decisions which then inform their research. Western science doesn’t require that you do anything with knowledge, whilst Māori knowledge requires that you take action and are accountable for that action. Western scientists invest their time in being experts in singular fields, Māori knowledge is acquired across a range of domains (Māori need to be an expert in everything) which enables Māori agility, to better respond to the needs of the natural environment and their people, more so then western scientists who are compartmentalized (siloed) to a specific field of expertise. Māori knowledge is derived from observation, experience and exposure to their natural environment and each other, including the impact their decisions from these observations have on people and the environment, whilst Science is often in isolation of the natural world, and the scientist has no responsibility for their findings beyond the generation of their publication.

Western scientists believe that they are central to the solution and are the change agent, but in the same instance do not have regard for the implications their research has on the national policy, legislation and strategy. Māori understand that change has implications on everything that is ‘seen and unseen’ and they are part of a wider reality where every action is significant, that they must be patient and observant to ensure their decisions are considered, because of their connection to life, and their influence on death, beginnings and endings.

It is inconceivable that a western science approach can validate mātauranga Māori. Mātauranga Māori will always elevate the natural environment above people. It will look to serve future generations. It informs decision and purpose. It is not limited to funding rounds or influenced by political or societal whim. As more Māori are introduced to science fields and our own people, captured by western science and research, question the usefulness and or application of matauranga Māori, our challenge is to maintain the integrity of mātauranga Māori, to protect those who are holders and teachers whilst we work within the cultural duality, where knowledge from western science can be employed by rangatira and kaitiaki as we address the negative impacts of foreign species on our taonga.

Incorporations

Trusts

Companies

Māori and Communities

Crown Agency

Hapū

Te Tiriti Partners

Kaitiaki me

Rangatira

Hapū - Sovereign Territory and Authority

Using the current response to Myrtle Rust this project will explore;

  • Māori expectation of the inclusion of mātauranga in the response.

  • How has science and research enabled kaitiakitanga and rangatiratanga.

  • What are the protection mechanisms that enable mātauranga solutions and approaches in the biosecurity system?

Outputs:

  1. Collation of two kaitiaki questions: (TTW kaitiaki questions)When/where has “science” benefited kaitiakitanga and rangatiratanga in the response to myrtle rust, and how has this contributed to their Mātauranga Māori (MM)? and additional question developed by TTW.

  2. Using system’s (biosecurity and science) the development of a MM - Research Continuum reconcile alignments and interfaces for tangata and mana whenua who have MM based solutions or approaches that may address MR and who do not want to work with directly with scientists or wish to have scientists validate MM. 

  3. The Continuum will consider: how respect for the authority of mana whenua, kaumatua and tohunga and provenance (where the MM originates) is/can be demonstrated.  It will consider (but is not limited to): mana whenua IP/ Cultural data security and sovereignty and a huarahi (pathway) to test and protect Mātauranga Māori solutions and approaches from inception to ‘testing’.

  4. The work will deliver a paper about MM in the response and the development of the MM-Research Continuum for adoption within the Science System, and future biosecurity responses.

Impact on Notable Taonga Species

  • Pōhutukawa

    A species of huge significance to Māori in Aotearoa. There are many examples of Pōhutukawa dotted around the Motu that have a direct connection to our Tupuna which date back to the arrival of Māori to Aotearoa.

    Te Aroha is the name for the pōhutukawa known as Te Rerenga Wairua, located at the very tip of Cape Reinga, a region of particular cultural significance that has been nominated for UNESCO World Heritage Site listing. The tree’s age is uncertain, but in the 1960’s it was estimated to be over 800 years old (Hodgson 2015). According to mythology, the spirits of the dead travel to Te Rerenga Wairua on their journey to the afterlife to leap off the headland and climb the roots of the ancient old pōhutukawa tree and descend to the underworld to return to their traditional homeland of Hawaiki (Mitcalfe 1961).

    A pōhutukawa called Te Waha o Rerekohu is known as the largest and oldest specimen in the world and is located at Te Araroa, on the East Coast of New Zealand. Rerekohu is a great Māori ancestor of this area and his food was stored in a pātaka by the famous giant pōhutukawa. For this reason the tree was eventually given the name Te Waha o Rerekohu (the mouth of Rerekohu). It grows at Te Araroa in the grounds of Te Waha o Rerekohu Area School, is 65 feet tall with its branches spreading over 120 feet all round and is reputed to be over 600 years old. The tree is still strongly tapu (Black et. al, 2017).

    There are several notable pōhutukawa in the Waikato region. Tangi te Kowhiti, is a hugely significant tree to the Waikato/Tainui people. Found on the shores of Kawhia Harbour, it is recognised as being the final mooring place of the Tainui waka after its journey across the Pacific. Estimated to be between 800 and 1000 years old, the loss would be insurmountable to Waikato/Tainui and efforts to protect it, including regular monitoring for myrtle rust, are being undertaken by the district council and iwi. Other significant taonga include Tangi-te-Korowhiti, the king of them all; under its arching roots there is a shallow cave which an old-time tohunga used as a dwelling. Legend has it that in the shade of that tree and of its neighbour, Te Papa-o-Karewa, tohi-tu-tama, the ceremony of baptising a boy and dedicating him to Tu, the god of war, was performed by the priests. Registered as a wahi tapu (sacred site) the site is protected by the Heritage Trust of New Zealand registration.

  • Ramarama

    Although ramarama (L. bullata) has shown the highest infection rate by myrtle rust in New Zealand to date, our research did not reveal any recorded iconic ramarama under threat from the disease. However, we recognise the need to take steps to conserve the species as a whole, given the potential susceptibility. Steps could include seed collection from stands of ramarama across the different rohe, so that the genetic diversity is retained, and screening for resistance to myrtle rust.

  • Rātā

    In addition to the iconic Bartlett’s rātā stand, there are stands of Northern and Southern rātā also under threat. Thus, although Bartlett’s rātā is the priority, maintaining genetic diversity of Northern and Southern rātā is also important.

  • Mānuka/Kānuka

    The value of mānuka honey has reach the point that large scale commercial plantings have been made for nectar production (Stephens et al., 2005; McDonald et al., 2018), and ,ānuka and kānuka are also the basis of essential oil industries. Once regarded as a weed, farmers employed gangs of workers to “cut and burn” this ‘scrub’ to establish pasture for grazing, which may have contributed to the lack of examples of iconic specimens. However, mānuka as a species holds a special pride of place for many Māori and will forever be regarded as a taonga. Moreover, both species show distinct regional ecotypes, with differing chemistries (Perry et al., 1997a,b). The distinct qualities identified in some regional ecotypes has prompted some iwi to become very protective of their taonga, sometimes referring to the whakapapa of the plant as its connection to the land and people. The recent completion of the genome sequence for mānuka (Thrimawithana et al., 2019), is enabling DNA technologies that could be used to genotype the regional variation of mānuka and kānuka (Chagné et al., 2018; 2019) for designing future conservation strategies.

WHĀNAUNGATANGA

Ko Rangi, ko Papa,

Kā puta ko Rongo,

ko Tāne -mahuta,

ko Tangaroa,

ko Tūmatauenga,

ko Haumie-tiketike,

ko Tawhiri- matea

Tokona te rangi ki runga

Ko Papa ki raro

Kā puta te ira tangata

Ki te whai ao, ki te ao marama.

E Rongo whakairia ake ki runga

Kia tina, Haumie, hui e, taiki e.

First there was Rangi and Papa

From them came Rongo,

came Tāne mahuta,

came Tangaroa,

came Tūmatauenga,

came Haumia tiketike,

came Tāwhirimātea,

The Sky was lifted above,

The land below,

Man was born, to the world of light,

Let us be heard high above,

Hold steadfast together,

Hui e, taiki e!

Pūrau Mana Atua

H. Ropata

Māori cosmogeny

Cosmogonical stories tell of a society’s conception of where the world originates. These stories allow a people to root itself deeply in a place. Where a people believe the world to come from can tell a lot about a people as these stories will oftentimes set out the expectations for proper behaviour

Atua Māori

The Māori cosmogonigal story deals heavily in the the atua(deified personifications of nature as held by pre-contact Māori). These atua were derived from older oral traditions shared across the pacific told as a long, singular story taking place between Te Pō and Maui. Various settler-state policies over the last 100 yearsmake the job of synthesizing and presenting these knowledges difficult.

Mauri

Often translated as ‘Life force’, Cleve Barlow conceived of mauri as being a thread that connects the body and spirit and upon death the mauri tying the body and spirit is severed. Barlow goes on to say that all things have two ‘waters’ (wai ngako or ‘bodily waters’ and wairua or ‘second waters’). Animate and inanimate alike, all things have (or at least had) a mauri. Without atua there is no mauri, and without mauri any kind of exploration of atua is blind. A growing trend in science has technicians turn mauri into a metric that increases or decreases. While these techniques have their uses, the specialized nature of the work and unorthodox training necessary these studies should only be conducted by experienced hands.

Regional connections to taonga

The nature of gleaning new learnings from old stories is such that the stories can sometimes change slowly over time and space as the needs of the people using them change, and when they do the often obscured lessons within change also. While we do generally hold that purakau have massages worth communicating, most stories have multiple interpretations. Working with mana whenua on their land with natural elements (plants, forests, mountains) that they have had prolonged exposure to helps to illuminate which interpretation of which lesson will lead to preferred outcomes sooner.

Kōrero Mai

Contact us for more information, or to share any ideas with us. We would love to hear from you.

Alby Marsh:

T: +64 6 953 7715
M: +64 27 227 8204
F: +64 6 351 7050
E: alby.marsh@plantandfood.co.nz