A novel about food, whānau and mental illness. Valerie reads George Eliot to get to sleep - just to take her mind off worries over her patients, her children, their father and the next family dinner. Elena is so obsessed with health, traditional food, her pregnancy and her blog she doesn't notice that her partner, Malcolm the ethicist, is getting himself into a moral dilemma of his own making. Evie wants to save the world one chicken at a time. Meanwhile her boyfriend, Michael, is on a quest to reconnect with his Māori heritage and discover his own identity. Rosa is eight years old and lost in her own fantasy world, but she's the only one who can tell something's not right. "An accomplished story of a family in crisis - Ritchie's great skill is her ability to conjure the inner lives of her characters. Fishing for Māui is a compassionate meditation on what it means to be well." - Sarah Jane Barnett
Maui's jealous brothers don't want him to come fishing with them. Maui is cleverer than they are, however, and not only does he trick them, but he catches the best fish of all.
Long ago, when the world was new and little Maui was born, the great god Tama carried him away to the underworld to learn magic. When Maui came back to earth, his brothers made fun of him and wouldn't take him out fishing. They stole away in their boat, laughing at him and thinking he was still asleep -- but Maui outwitted his brothers, caught the biggest fish in the ocean, and in the process created something amazing! This charming tale of Maui of the Thousand Tricks is accompanied by the brilliant, sun-splashed artwork of illustrator Frane Lessac.
Prior to European arrival in New Zealand, fishing was a significant component of Māori subsistence. The abundant fish stocks provided a rich and readily available resource, with methods of procuring fish based on careful observations of generations of fishers. Supplemented by shellfish and birds, the fish stocks were sufficient to provide adequate food supplies, except when seasonal periods of adverse weather prevented harvesting. Māori fished efficiently and sustainably utilizing nets (some over a mile long), traps, pots, spears, and lures, as well as hooks made of wood, bone, shell or stone that were as effective as any modern steel hook. The surplus catch was prepared and stored for later consumption. In the late 1700s, European sealers and whalers traded with Māori, often using metal tools as barter. The superiority of metal for working implements soon became apparent to Māori, who rapidly discarded their traditional tools. By the late 19th century these tools were less evident; however, artefacts were being made by both Māori and Europeans to meet the demand from tourists and collectors. Changes in Māori lifestyles associated with the increasing availability of European agricultural cultivars and domestic animals, as well as urbanization, led to a decline in Māori fishing activity. Another impact of colonization was the loss of indigenous knowledge (mātauranga) surrounding fish-hook design and use. Present-day interpretation of traditional tools including the rotating Māori fishhook design has influenced the custom of wearing hei matau (stylized fish-hooks) as personal adornment. In 1840 the Treaty of Waitangi guaranteed Māori the full exclusive and undisturbed possession of their fisheries. In 1877, Chief Justice Prendergast ruled that the Treaty of Waitangi was "a simple nullity" and that those Māori proprietary rights confirmed in the Treaty were unenforceable against the Crown in New Zealand courts. Establishment of the Waitangi Tribunal in 1975 and recognition of the Treaty as part of New Zealand law in 1988 opened the way for redressing Māori grievances. Māori culture was, and continues to be, dynamic. Māori fishing did not cease when traditional fishing gear was discarded. The development of deregulated commercial fishing in New Zealand waters in the 19th and 20th centuries resulted in a dramatic decline in fish numbers, distribution ranges and sizes. Increased competition for a diminishing resource ensued among commercial, recreational and customary fishers. Te Matau a Māui (Māui's fish-hook) describes traditional Māori fish-hooks and fishing, the development of commercial fisheries and the impact on conservation and management of New Zealand's fisheries resources since European settlement and the Treaty of Waitangi.
These thirty stories take readers from leaping makos near the fairways of Torrey Pines to midnight Atlantic salmon fishing on the fabled Ponoi to encounters with very friendly mujeres on the streets of Havana . . . and even offer an unauthorized (yet unequivocal) account of Bob Dylan's 1970s obsession with fishing. Santella's peripatetic lifestyle
"Hawaiian Fishing Legends" an excellent catch for reader (Book Review). Tino Ramirez. Sunday Honolulu Advertiser and Star Bulletin. March 1992. Hawaii was never a paradise, where fruit fell from the trees and fish leapt from the ocean for the sake of man. Before Western contact, between 300,000 to 1 million Hawaiians lived in the islands, gathering food from the mountains; farming the valleys and uplands and harvesting fish and water-life from streams, fishponds, and the ocean. To ensure abundance and the fair distribution of food, these resource areas had to be carefully managed, as editor Dennis Kawaharada points out in the introduction to "Hawaiian Fishing Legends." One prevalent management method was the kapu, or banning of an activity. In Ka'u on the Big Island, for example, a kapu was placed on inshore fishing and gathering during the winter. allowing the marine life to regenerate. To end the kapu, a kahuna, or priest, went to the coast and examined the seaweed, shellfish and fish. Breakers of fishing kapu could be sentenced to death, or killed by a shark, as was a woman who caught too many squid on Oahu's North Shore. When fishing commenced, the social classes went out in turn. according to protocol. Distribution of the catch was also ordered by customary practice, depending on who caught the fish and how many were involved in the effort. Perhaps those required to be most generous were the alii, the ruling class. Kawaharada refers to the greedy chief Ha-la-ela, who drowned when his canoe sank under the weight of all the fish he had demanded from his subjects. Culled from various sources such as Thomas Thrum's "Hawaiian Folk Tales," Abraham Fornander's "Collection of Hawaiian Antiquities," and the Hawaiian language newspaper "Ka Hoku o Hawaii," the legends in this collection celebrate the accomplishments of the ancient fishers, giving us insight into their values. Ku'ula-kai of Maui, for example, devotes himself to fishing, working diligently and taking care of all his relationships, religious and secular. The fishpond he builds feeds the area's alii: when his neighbors have no fish, he freely gives his own. His story demonstrates what happens when the proper order of things is ignored, when the alii and people listen to a troublemaker, forget Ku'ula-kai's righteousness, and kill the great fisherman who fed them. The fish disappear and everyone starves. Only after Ku'ula-kai's surviving son restores his parents' spirits to the coast do the fish return, and the alii is killed by his own appetite. Eventually, Ku'ula-kai is deified as a fishing god. These legends, some translated from the Hawaiian language by Esther Mookini especially for the collection, stand well on their own as stories. The glossary, maps of the legendary sites, and Kawaharada's extensive introduction and notes enrich them. Providing references to other legends and stories associated with the places named, the notes also describe Polynesian fishing practices, from the use of stone images to lure turtles, to the building of log platforms for catching freshwater 'o'opu. The second book of works translated from the Hawaiian and published by Kalamaku Press in two years, "Hawaiian Fishing Legends" is another welcome volume to the body of Hawaiian literature. Besides being a good read, this one makes a lot of material available to scholars, teachers and writers. The proper practice of many of the fishing techniques described here may be forgotten, but the legends' values, characters and metaphors are not.
Do It Yourself Bonefishing is the authoritative guide written for DIY anglers targeting bonefish on the fly. Divided into easy-to-reference sections, this book will help you tackle the why, where, and how of self-guided bonefishing. Informed by twenty years of experience on the flats, Rod Hamilton and Kirk Deeter describe the allure of matching wits with one of fly fishing’s most elusive targets and discuss the reasons why more and more fly fishermen are seeking the challenge of catching bonefish without the aid of a guide. Do It Yourself Bonefishing is packed with useful tips to help all levels of fly fishermen locate and catch more of one of the world’s premier gamefish. Learn stalking strategies, how to spot bonefish, appropriate fly selection, and where to find the fish. As you plan your bonefishing trip, the authors’ destination chapters and “Seven-Day Sample Trip” itineraries suggest where to fish, how to get there, and places to stay. Included is a list of more than 300 individual bonefish hotspots located throughout the tropics, complete with maps and tips specific to the flat or creek system. Within the “Spousal Rating” section are Hamilton’s opinions on how suitable the destination is for nonfishers; the “Nonfishing Activities” section highlights things to do when not fishing. Whether you need help deciding where to go or simply desire greater success while wading on your own, Do It Yourself Bonefishing is where you should start.
Retelling of a traditional legend of how Maui fished up the North Island of New Zealand when he sneaks onto his brothers' canoe after they have refused to take him fishing.
