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<p>Taniwha pūrakau are traditional narratives about powerful water beings (taniwha) in te ao Māori (the Māori world). In “Taking Taniwha Seriously” (TTS), I suggested that non-Māori might take a first step in the direction of taking taniwha seriously by focusing on a readily comprehensible feature of taniwha <i>pūrākau</i>: the way in which they encode information about natural hazards (Hikuroa, <CitationRef CitationID="CR4">2016</CitationRef>, <CitationRef CitationID="CR5">2019</CitationRef>). This might be a precursor to a deeper understanding of taniwha in particular and of <i>te ao Māori</i> more generally. Heather Dyke’s commentary on TTS helps to make ontological sense of the position I put forward in TTS; Carl Mika’s and Krushil Watene’s commentaries endorse the aims of TTS while pointing out some limitations of the way in which I pursued them and, in Watene’s case, proposing alternatives. Informed by these commentaries, in this response, I suggest some ways forward that better acknowledge the relationality of te ao Māori and the impossibility of thinking about taniwha, and in particular, taniwha as indicators of natural hazards, in isolation.</p>

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Approaching taniwha with more care: a response to Heather Dyke, Carl Mika, and Krushil Watene

  • 期刊论文

  • 出版模式：

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  • 发表日期：

    2026年7月10日

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  • Justine Kingsbury

摘要

Taniwha pūrakau are traditional narratives about powerful water beings (taniwha) in te ao Māori (the Māori world). In “Taking Taniwha Seriously” (TTS), I suggested that non-Māori might take a first step in the direction of taking taniwha seriously by focusing on a readily comprehensible feature of taniwha pūrākau: the way in which they encode information about natural hazards (Hikuroa, 2016, 2019). This might be a precursor to a deeper understanding of taniwha in particular and of te ao Māori more generally. Heather Dyke’s commentary on TTS helps to make ontological sense of the position I put forward in TTS; Carl Mika’s and Krushil Watene’s commentaries endorse the aims of TTS while pointing out some limitations of the way in which I pursued them and, in Watene’s case, proposing alternatives. Informed by these commentaries, in this response, I suggest some ways forward that better acknowledge the relationality of te ao Māori and the impossibility of thinking about taniwha, and in particular, taniwha as indicators of natural hazards, in isolation.