Rereata Makiha, maramataka expert and holder of ancestral knowledge.

The word maramataka means “the turning of the moon.” Unlike the Western solar calendar, which is based on the movement of the sun, the maramataka is based on the phases of the moon. Each night in the lunar cycle has its own name, meaning, and significance. These nights were used to guide everything from fishing and planting to celebrations and rest.

While each iwi (tribe) and hapū (sub-tribe) had their own version of the maramataka-based on their environment and experiences-they all shared a central principle: living in rhythm with the natural world.

A typical maramataka month is made up of about 29–30 nights, each with a name and characteristics. Some nights are seen as favourable, others as unfavourable, depending on the moon’s energy and its effect on people, animals, plants, and the sea.

Here are some key phases commonly recognised:

• Whiro – The new moon. Traditionally considered an unfavourable day. Energy is low; not a good day to make decisions or start new things.
• Tirea – Energy begins to build. A good day for planning and reflection.
• Ōkoro, Tamatea, Huna – These mid-cycle phases vary. Some are unpredictable or disruptive.
• Huna – A time of hidden things; not ideal for visibility or clarity.
• Rākaunui – The full moon. High energy, often the best day for planting, fishing, gathering kai, holding hui (meetings), or celebrating.
• Oturu – The time just after full moon. Energy remains high.
• Tangaroa a mua / Tangaroa a roto / Tangaroa kiokio – These are excellent fishing days.
• Mutuwhenua – The last day of the cycle; a time for rest and reflection.

The maramataka is more than just moon phases. It incorporates environmental indicators such as the tides, the rising of stars like Matariki (Pleiades), bird migrations, flowering of plants, and weather patterns. Māori used these signs to understand seasonal changes and align their activities accordingly.

For example, planting kūmara (sweet potato) was not based on a fixed date, but on signs from the land, sky, and sea-interpreted through the maramataka.

In recent years, the maramataka has experienced a strong revival. Māori educators, healers, scientists, and community leaders are bringing it back into everyday life. Maramataka is now being used to:

• Guide hauora (wellbeing) and mental health practices
• Plan community and workplace rhythms
• Reconnect tamariki (children) and rangatahi (youth) with te taiao (the natural world)
• Reassert Māori ways of knowing and doing

Leaders like Rereata Makiha, Rikki Solomon, and organisations such as Te Wānanga o Raukawa and Toi Tangata have been key in educating people and creating modern maramataka tools, including apps, books, and wall calendars.