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- Why this prized edible is also such a cultural icon.

Kūmara has its origins in the Andean region of South America. Its arrival in Aotearoa is still shrouded in the mythologies that are central to Māori culture and identity.

STORY: NICK ROSKRUGE

Some of the indigenous Quechua people in modern Peru apply the names kumar, kumal and komal to sweet potatoes.

Te kūmaranui ā tonga literally means the great kūmara of the south, and is a whakataukī (proverb) from north Taranaki in reference to their ability to produce a kūmara crop of considerable note. But what do we know of the kūmara (Ipomoea batatas) other than the familiar stories of traditional foods and trading? Kūmara has its botanical origins in the Andean region of South America; the highlands of the continent including Ecuador, Peru and Bolivia. The route taken from there to the Polynesian islands is not definitive, in either tradition or science, but the relationship of the plant to Polynesia is beyond question and spans centuries and many migrations.

There is considerable record, primarily in oral traditions across the South American and Pacific continents that captures the relationship between locations and cultures. One such record can be found in language where variations of the term kūmara occur across South America and many of the Pacific Islands. Some of the indigenous Quechua people in modern Peru apply the names kumar, kumal and komal to sweet potatoes. In the Pacific, the name becomes colloquial so, for example, umara or umaa (Tahiti); kumala (Tonga); umala (Samoa); uala, uwala (Hawaii); kumaa (Marqueses) and ku’a’ra (Mangaia). The familiar term kūmara is used across Rarotonga, Tuamotu, Mangareva and Easter Island/Rapanui as well as Aotearoa. This is a clear statement of the relationship between this crop and people over many generations.

Today, the reliance across the Pacific on kūmara production has diminished, especially following the introduction of alternatives such as cassava, taro and rice. Its importance remains in its historical relationship though as no other root crop has the enduring history with the community as does the kūmara.

The sweet potato belongs to the Convolvulaceae family, well known as trailing plants. It is best suited to both tropical and subtropical climates, and can be grown year round in these situations and harvested on demand. In New Zealand, it is a summer crop requiring winter storage and the production of cuttings or tipū each spring to regenerate the crop.

The harvestable part is generally the swollen root which the plant establishes at maturity, generally in midsummer, as a storage organ for nutrients and carbohydrates to produce future generations of the plant, much like a tuber for taewa or potatoes.

Almost all root crops – and the kūmara is a swollen root as are carrots and parsnips – originate from cold climates, and the subterranean root is a mechanism to overwinter with sufficient carbohydrate stored to encourage new growth the following spring. The kūmara leaves are also edible but this is still uncommon in Aotearoa, probably a hangover from the traditional production systems whereby any harvest or interference with the crop prior to the root harvest was discouraged as it would break the tapu applied to the crop and incite a poor harvest.

The kūmara we are familiar with now are quite distant from the earlier varieties which themselves are also distinct from the recorded “traditional” varieties. The most familiar one on the supermarket shelves now is ‘Owairaka’ red and this variety is a local New Zealand selection from over 60 years ago. Similarly, the ‘Tokatoka’ gold is a more recent local selection and the orangefleshed ‘Beauregard’ is a North American variety. New Zealanders mostly prefer the drier flesh texture and less sweet flavour of the ‘Owairaka’ red and it also stores well.

The traditional Māori varieties were a key source of carbohydrates and other nutrients in precolonial times. They were understood to have been brought as cargo with the migrations across the Pacific, and as such represented connections to the homelands. Their origins even before this were obscured, so were captured within mythology

– a form of knowledge sharing which embraces the relationship of the crop to the livelihood of the people.

The traditional varieties were understood to have been brought as cargo with the migrations across the Pacific, and as such represented connections to the homelands.

Whilst there are nuances to the story, primarily the god or atua Rongo-marae-roa, son of Papatūānuku and Ranginui, the primal parents, was assigned to protect the kūmara crop whilst in production. It was Rongo-maraeroa’s daughter, Pani-tinaku, who sourced the kūmara from the heavens and took responsibility for its maintenance. His sons also have specific responsibilities to kūmara and to all other crops cultivated and stored: Ihenga represents the kūmara offering made to the gods at various stages of production and storage; Rakiora is the propitious son and his favour increases yield in the paddock and protects crops in storage; Pahaka is the deity of crops whilst they are being stored; and Matiti the guardian of the door of the pātaka or storehouse – a most valuable role as he keeps other malignant factors from affecting the produce.

These assignments indicate the importance of the crop overall and also the dependence of traditional society on a successful production season followed by success in storage. Furthermore, taumata atua (stone representations of Rongo-marae-roa) were strategically placed in the gardens to guarantee his protection and are supported by karakia or invocations as appropriate and tohunga, whose specific expertise in the relationship of the plant and resource utility to the atua, could guarantee a successful crop.

Traditional kūmara had a myriad of names and there was an entire vocabulary associated with their use and role in society. They were also a key article of trade with other tribes for other foods and delicacies or utilitarian resources such as pounamu from the southern tribes.

But our stories tell us the kūmara of this time were not very large, generally long and finger-like, possibly a result of retaining parent material year after year from the same (genetic) resource. Their annual production and storage cycle were thought to be heavily dependent on the benevolence of the spiritual realm. Karakia and prayers were applied to all activities; ceremonial rites were applied at all interactions with the crop, particularly before, during and after any activity. As an example, the term urupuke was applied for the cleansing rites after any activity with the crop during production was completed.

When the early contact between Māori and sealers, whalers and other indiscriminate visitors started in the mid- to late 1700s, they brought with them samples of sweet potato (and other crops) from the northern hemisphere. These new introductions quickly replaced the kūmara as they yielded more and were generally of higher health.

The importance of yield returns for effort cannot be overestimated and hence new varieties of sweet potato and potato became the dominant carbohydrate vegetables grown by Māori alongside the grain crops also introduced – maize, corn and wheat.

At this early contact stage, Māori were the key providers of produce to the emerging settlements and markets around New Zealand. Some of the names applied to the early varieties introduced at that time are still familiar and include wāina, matakauri (dark-skinned variety), hutihuti, rekamauroa, taputini and kotepō. If you are lucky enough you might be able to source samples of some of these cultivars held in private collections.

Kūmara became secondary in production to taewa and potatoes. The potato crops were easier to grow, especially without the complicated relationship to atua (gods) and the spiritual realm. They could be grown across the whole country, including the Chathams and Rakiura (Stewart Island), thus contributing to economic development and independence of iwi, hapū and whānau.

Most importantly, potatoes produced better and more consistent yields. The fate of the kūmara changed and lay with the collections held in private and community māra.

Today, there is a resurgence in interest and many keen gardeners are looking to return to growing kūmara and modern varieties can be grown with care across most of the country. The key to their success is always in timing as they need a long and warm summer to achieve their best potential.

Timing is important to producing the tipū or cuttings for planting early enough and in accordance to the maramataka (calendar) to optimise the summer and then harvest before the autumn rains.

The annual production and storage cycles for kūmara were thought to be heavily dependent on the benevolence of the spiritual realm.

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2022-11-01T07:00:00.0000000Z

2022-11-01T07:00:00.0000000Z

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