RONGOĀ MĀORI: WHAT IS IT AND HOW CAN WHĀNAU BENEFIT FROM IT?

Rongoā Māori is an umbrella term describing all aspects of traditional Māori healing.

The 1907 Tohunga Suppression Act drove these practices underground and although much of the mātauranga - particularly in relation to hapūtanga, birth and postnatal care - has been lost, a significant amount has been retained and is being shared and practiced across the motu. Amellia Kapa sheds light on rongoā Māori and how wāhine hapū or māmā who have sustained birth injuries might benefit from treatment.

The word rongoā encompasses a range of practices, including - but not limited toromiromi, mirimiri and wai rākau. It describes a holistic system which acknowledges our inter-dimensional nature as humans. Through this lens, the wellbeing of our wairua (spirit) and state of our mauri (lifeforce/energy) is not separate from that of our physical body, and any emotional or psychological trauma we may have suffered can manifest as physical symptoms or disease.

In our modern world, some of the kupu describing different aspects of traditional Māori healing are being used interchangeably and this breakdown is intended to illuminate what the different terms mean and what whānau can expect during a treatment.

Mirimiri is often translated as ‘massage’, but in fact, it refers to energetic forms of healing practised through kōrero (talking/ counselling), takutaku (incantations), waiata

(songs), taonga pūoro (traditional musical instruments), breathwork, and connection to tūpuna (ancestors). Put simply, mirimiri is everything that occurs energetically, in synergy with the physical bodywork.

Romiromi is the physical aspect of treatment and is based on a system of pressure points located throughout the body, known as haemata. Pressure is applied to these haemata either with hands, elbows, forearms, or rākau, to stimulate and release stored/blocked trauma, tension or energy, and allow for the restoration of flow. Specific haemata are associated with different emotions, or aspects of our whakapapa (genealogy), so depending on where discomfort or tension is present, this can be an indication to both kairongoā (practitioner) and tangata whaiora (one seeking wellness) of where healing is needed. Other massage and stretching techniques also assist in realigning and readjusting the body, allowing for further release. Although physical, romiromi is still holistic in nature and works in conjunction with mirimiri

In the context of a rongoā Māori treatment for maternal birth injury, for example, mirimiri is happening from the moment whānau engage with a practitioner, or practice, to begin their healing journey. The first session may not involve any bodywork at all and may simply serve as an opportunity for a woman to tell her story uninterrupted; perhaps for the first time. Before beginning, a takutaku (incantation), may be recited by the practitioner as a source of energy and protection for both tangata whaiora and kairongoā. Wai tai (sea water) may be sprayed over both, as another layer of protection. All of this mahi is considered to be mirimiri, until the point when the practitioner’s hands make physical contact with the woman’s body. Once this occurs, the work has moved into the realm of romiromi

It's important to understand that through this lens, just as we humans have whakapapa (genealogy, bloodlines), so too, does trauma. Whether it can be traced back to childhood, or previous generations, the concept of trauma/grief being carried down through bloodlines is foundational to rongoā Māori, hence why physical treatment alone is not enough, and mirimiri is also required to enable shifts.

Wai rākau are plant medicines, the preparation of which follow tikanga, in line with any other aspect of rongoā Māori. These can either be ingested or used topically - through bathing or applying ointments/ balms directly. Wai rākau, if used, are complementary to mirimiri and romiromi

Rongo M Ori For Conception

In all aspects of pre-colonial life, takutaku (ancient incantations pre-dating karakia by thousands of years) were recited for specific purposes. If a couple was suffering with infertility issues, for example, potentially both partners would be treated, to remove blocks and allow a clear path for conception to occur. Through this lens, fertility issues are not necessarily related to the physical body and can be the result of historical hara (transgressions) that have not been addressed. Once the hara is resolved through mirimiri and romiromi, conception often occurs without issue.

Following baby loss, wāhine would have received rongoā Māori to clear the whare tangata (womb) of grief or trauma and return it to a noa, or non-tapu state. Whare tangata clearing practices such as steaming were regularly performed following live births, for the same purpose.

Rongo M Ori During Hap Tanga

Pre-colonisation, wāhine hapū regularly received romiromi and mirimiri throughout their pregnancies, not only to help keep their physical bodies supple and pain-free, but as a way of deepening the connection between māmā, pēpi and tūpuna, as well as preparing spiritually, emotionally, and psychologically for labour and birth.

Pregnancy romiromi and mirimiri are offered by a handful of practitioners throughout the motu. These treatments will often include massage of the legs, back, shoulders, arms and puku, using oil/balm, therefore it would be within normal limits for the practitioner to ask the woman to remove her clothing down to underwear, with towels used to cover breasts and/or the parts of the body not being worked on.

A Māori midwife who recently received treatment while hapū with her first pēpi shares her experience. “Rongoā Māori helped me to connect with my wairua in a way I didn’t know I needed to. I had a straightforward physical experience of hapūtanga so to speak, but I did experience some emotional challenges. It’s not easy for a hapū māmā/midwife to be working in a tertiary birthing environment and not carry fear or trauma, unwittingly.

“Rongoā Māori, in the form of mirimiri, romiromi and takutaku, helped me to explore those emotional experiences and feel tau (settled) about moving into māmā-hood.

Rongoā Māori reminded me that my tūpuna were with me and that I wasn’t alone on this journey. I felt more connected to myself, my whānau, and my pēpi - before I’d even laid eyes on her.”

ACC-REGISTERED PRACTITIONERS

Rongoā Māori is an ACC-approved modality for the treatment of maternal birth injury. Like treatment for any other condition or injury, it will involve a combination of mirimiri and romiromi and the specifics of the treatment will vary between practitioners. Women can expect that they will not only have an opportunity to release trauma surrounding the birth in which they sustained the injury, but potentially trauma related to previous births, baby loss, or sexual abuse.

In the context of a rongoā Māori treatment for maternal birth injury, for example, mirimiri is happening from the moment whānau engage with a practitioner, or practice, to begin their healing journey.

Wāhine can be reassured that during treatment for maternal birth injury, they will remain fully clothed and will never be examined internally, through either vaginal or rectal examinations.

A list of ACC-registered rongoā Māori practitioners can be found on the ACC website, although not all of these practitioners will be providing treatment for maternal birth injury. Enquiries will need to be made with individual practitioners as to whether maternal birth injury work is part of their practice.

The mātauranga shared in this article is Whare Wānanga lore, handed down by tohunga Papa Hohepa Delamere (Papa Joe – Te Whānau a Apanui), gratefully received by Amellia Kapa through the teachings of Ruatau Perez (Te Ara Teatea Traditional Māori Healing). square

LESLEY DIXON MIDWIFERY ADVISOR CAROL BARTLE POLICY ANALYST