genealogy

Article Whakapapa Back: Mixed Indigenous Maori¯ and Pakeh¯ a¯ Genealogy and Heritage in /

Helene Diana Connor

Te Puna Wananga,¯ School of Maori¯ and Indigenous Education, The University of Auckland, Auckland 1010, New Zealand; [email protected]  Received: 22 January 2019; Accepted: 11 December 2019; Published: 16 December 2019 

Abstract: Maori¯ tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Maori¯ to one another and is the central marker of traditional matauranga¯ Maori¯ (Maori¯ knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Maori¯ identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Maori¯ are contextualized within whakapapa and narratives of (tribe), hapu¯ (sub-tribe) and whanau (family). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Maori¯ to one another and our tribal lands, histories and stories. Whakapapa and Maori¯ identity are underpinned by an epistemology based on Maori¯ tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Maori¯ and Pakeh¯ a¯ (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Maori¯ and Pakeh¯ a¯ heritage.

Keywords: Maori;¯ Aotearoa/New Zealand; whakapapa (genealogy); whanau¯ (family) history; tupuna (ancestor); identity; auto ethnography; Pakeh¯ a;¯ settler society; colonialism

1. Introduction I open this article with a recitation of my pepeha (device for introducing one’s self) to share how Maori¯ genealogy, or whakapapa, is deeply connected to Papatu¯ anuku,¯ the Earth Mother, and our migrations across the South Pacific Ocean (Marsden and Henare 1992; Himona 2001). The word pepeha can be understood by breaking the word down into its parts: Pepe (baby) and ha (breath). The pepeha metaphorically breathes life into an individual and connects him or her with their whakapapa. It also locates an individual by naming her/his papakainga (traditional home place) and by identifying the mountains and rivers where their tribe settled, the (canoe) that brought them to Aotearoa/New Zealand and the (communal meeting place) associated with their whakapapa. It is usual to hear someone recite their pepeha at a hui (meeting), particularly when being addressed by someone whose lineage is Maori.¯ The pepeha reinforces the relationship between the person and their whenua (land) and tupuna (ancestors) (Hudson et al. 2007; Mead and Grove 2001).

Ko toku maunga My mountain is Taranaki

Genealogy 2019, 3, 73; doi:10.3390/genealogy3040073 www.mdpi.com/journal/genealogy Genealogy 2019, 3, 73 2 of 17 Genealogy 2020, 4, x FOR PEER REVIEW 2 of 17

KoKo Waitara Waitara toku toku awa awa MyMy river river is is Waitara Waitara

KoKo ŌOwae¯wae Whaitara Whaitara toku toku marae marae MyMy marae marae is is ŌOwae¯wae Whaitara Whaitara

KoKo Tokomaru Tokomaru toku toku waka waka MyMy canoe canoe is Tokomaru is Tokomaru

KoKo Te Te Atiawa Atiawa toku toku iwi iwi MyMy tribe tribe is isTe Te Atiawa Atiawa

KoKo Ngati Ngati Rahiri Rahiri toku toku hap hapūu¯ MyMy sub sub tribe tribe is is Ngati Ngati Rahiri Rahiri Ko toku ingoa Helene Connor Ko toku ingoa Helene Connor My name is Helene Connor My name is Helene Connor Pepeha of Helene Connor. Pepeha of Helene Connor. Refer to Figure1 1,, belowbelow rere anan imageimage ofof MtMt Taranaki,Taranaki, which which the the pepeha pepeha acknowledges. acknowledges.

Figure 1. MountMount Taranaki Taranaki on the of New Ze Zealand.aland. (Photograph. by by salng salng [CC-BY-SA [CC-BY-SA 3.0 ((http://creativecommons.org/licenses/by-sa/3.0]).http://creativecommons.org/licenses/by-sa/3.0]).

2. Hauraki: Hauraki: Northern Northern Winds Winds The peoplepeople that that I traceI trace my my maternal maternal ancestry ancestry through through most likelymost arrivedlikely arrived in Aotearoa in Aotearoa/New/New Zealand Zealandfrom Eastern from Polynesia Eastern Polynesia in a series in of a migrations series of migr sometimeations sometime between 700 between and 2000 700 years and 2000 ago. Overyears time,ago. Overthey splittime, into they iwi split (tribes) into iwi and (tribes) hapu¯ (sub-tribes)and hapū (sub-tribes) that were that collectively were collectively called Maori ¯called (King Mā ori2003 (King) by 2003)British by settlers. British Thesettlers. name The for name our islands, for our Aotearoa,islands, Aotearoa, means “the means land “the of the land long of whitethe long cloud” white in cloud” Maori,¯ inand M includesāori, and theincludes North the Island, North the Island, South the Island South and Is aland smaller and onea smaller known one as known Stewart as Island. Stewart Maryrose Island. MaryroseHouston, whoHouston, grew upwho on grew the North up on Island, the North explains Island, her own explains understanding her own ofunderstanding her connection of to her the connectiontangata whenua to the (first tangata peoples) whenua of Aotearoa: (first peoples) of Aotearoa: I don’t really identify as being Māori. Because of my strong northern whakapapa, I identify more with being from the North. From my mother’s side, Ngāti Kuri is my dominant iwi (tribe), of which I am very proud of. I am not sure of the specific names of my father’s iwi,

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I don’t really identify as being Maori.¯ Because of my strong northern whakapapa, I identify more with being from the North. From my mother’s side, Ngati¯ Kuri is my dominant iwi (tribe), of which I am very proud of. I am not sure of the specific names of my father’s iwi, but I know they are from Waikara and Hokianga, Northland. I also have ties to Ngati¯ Rehia¯ through my mother’s tupuna so, again, another northern iwi. On paper, for things like elections and statistics, I will choose Maori¯ and Pakeh¯ a¯ (European descent) as my dad’s father was from Scotland. [M. Houston, personal communication, 21 November 2018]

Like harakeke (flax), with its deep root system interconnecting to surrounding harakeke bushes, Maori¯ are linked by our shared roots and whakapapa. My tribe, Te Atiawa, settled on the coast of the North Island as well. These connections have become even more complex as iwi have incorporated family lines from other cultures. When we trace our whakapapa, a Maori¯ word that blends whaka (a liminal process of becoming) and papa (something broad or flat such as a rock or board), we are sharing how our foundation as a people has come to be (Hudson et al. 2007, p. 44). In short, whakapapa provided a framework for Maori¯ to explain concepts and narratives fundamental to their culture, identity, language, spirituality and worldview (Hudson et al. 2007; Mahuika 2019). Whakapapa is what connects all Maori¯ to one another and is the central marker of traditional matauranga¯ Maori¯ (Maori¯ knowledge) (Clarke 2006). Many traditional Maori¯ iwi traced their lineages back to Io, the Supreme Being, through 21 phases down to Ranginui (Sky Father) and Papatu¯ anuku¯ (Earth Mother) (Irwin 1984). In his existence within the realm of Te Korekore (the world beyond every day experiences), Io is perceived as Io-matamoe, Io-mata-ane, Io-kore-te-whiwhia (Io of the slumbering countenance and Io of the calm and tranquil countenance) (Marsden 1981). Nevertheless, not all iwi trace their whakapapa back to Io. As a deity, he has been problematised as a corruption of the Christian name Jehovah that was borrowed from European missionaries (Simpson 1997). However, while Io is contentious, there is evidence that he was a legitimate aspect within Maori¯ spirituality before the arrival of Christianity (Arthur 2017; Marsden 1981; Irwin 1984). Arthur(2017), for instance, has argued that the esoteric lore of Io is part of theological concepts such as the beginning of creation and an irreducible link to a creator. Before European colonization, the relationship Maori¯ had with land was intimate, emotional and spiritual (McKinley 1998, p. 40). Children were told that Papatu¯anuku,¯ the Earth Mother, must be respected and cared for in ways that would allow her ecosystems to regenerate while also sustaining the land for people (Sinclair 1998, p. 98). Within this cosmology, her sons and daughters with Ranginui were important spiritual guardians. Tane, for example, was the kaitiaki (guardian) of the forest, Tangaroa was the kaitiaki of the sea and Rongo was the kaitiaki of herbs and root crops (Marsden and Henare 1992, p. 18). These atua (gods or deities) were acknowledged in whakapapa by tracing cosmological creation stories to specific tribal histories (Te Rito 2007a). To pay homage to this cycle, when a woman gives birth, she will return the afterbirth to the land (Te Rito 2007b). The word for both afterbirth and land is whenua, which signifies a physical connection between land and people in whakapapa (Te Rito 2007b). In families today, the spiritual connections to land are still important. Hemi¯ Dale, a principal lecturer at the University of Auckland on Maori¯ education, explains how other parts of genealogy are connected to whakapapa:

Ancestry, genealogy, lineage, heritage, descent, tatai¯ (recitation of genealogies); kawai¯ (lineage, pedigree); whakatupuranga (generation) are all concepts associated with the term whakapapa. In my view, they all speak to the notion of a belief in our connectedness as people and the connectedness of all living things. [H. Dale, personal communication, 19 November 2018]

Hemi¯ Dale’s reflections are similar to the findings in Melinda Webber’s research (Webber 2007)—having a connection to one’s whakapapa is considered a requisite to any claim to “being Maori.”¯ Whether a person’s knowledge of their whakapapa remains relatively intact or has been fragmented due to colonization, urbanization and/or intermarriage (Connor 2006), the overarching way of understanding genealogy creates a sense of responsibility to others that can be re-established by connecting to these lineages (Hoskins 2012). Genealogy 2019, 3, 73 4 of 17

Research in counseling with people of Maori¯ descent has also found that for people of mixed Maori¯ /Pakeh¯ a¯ descent, it is important to explore Pakeh¯ a¯ identity as well (Webber 2007). When European explorers, traders and settlers first made contact with Maori,¯ cross-cultural relationships developed and families emerged out of the early trading communities. Our futures been the subject of debate ever since (Rocha and Wanhalla 2018, p. 15). For many people in Aotearoa/New Zealand, the term Pakeh¯ a¯ encompasses people of European descent—particularly those who can whakapapa back five or more generations to England, Scotland, Wales and Ireland—whose ancestors emigrated to the islands in the South Pacific. From this perspective, Pakeh¯ a¯ culture and identity are intrinsically linked to the construction of New Zealand as home place whose dominant culture continues to privilege Western cultural knowledges more than indigenous ones (King 1991). Given this power imbalance, K¯ımai Tocker explains the importance of knowing her whakapapa on both sides of her family:

Knowing my whakapapa enables me to state proudly, “I am Maori”¯ and to feel comfortable with the knowledge that I can be at home on a number of marae amongst my hapu¯ and iwi through ties that descend from my mother. My identity is strengthened through the inclusion of my Pakeh¯ a¯ and Jewish whakapapa—the heritage that comes from my father’s lineage. [K. Tocker, personal communication, 29 November 2018]

K¯ımai recognizes multiple lineages, which brings up how distinct cultures can be maintained within an increasingly mixed-blood Maori¯ population (Allen 2002). Concentrating on “blood” narratives, for instance, are inevitably controversial as they often raise disturbing questions about how these categories developed out of policies connected to scientific racism (Allen 2002). On one hand, Western conceptions of “being Maori”¯ racialize indigenous identity, but on the other consider the identity a learned cultural construct. In her work on developing models for indigenous counseling, Love has concluded that:

Definitions of Maori¯ based on the concept of “Maori¯ culture” are genocidal because the culture concept is predicated on a conceptualization of “Maori¯ culture” as learned, and as measurable in relation to, and in comparison with, Western constructions of “traditional (pre-European) Maori¯ culture.” (Love 1999, pp. 54–57)

These Western conceptualizations of race, ethnicity and culture may also be used as membership categorisation devices within Maori¯ community themselves as ways to narrate stories of the self. However, people can be alienated from their own experiences when they do not “fit” into the categories developed by both insiders and outsiders (Bell and Hawkes 1987; Hutching 1993; Marks 1989; Shostak 1981). In this article, I will use auto-ethnography as a method to look at the complexity of cross-cultural genealogy. One of the most significant features of auto-ethnography is that it reveals “the absent self” in academic writing, which provides the opportunity to make connections that would normally be obscured (Doty 2010). Gatson(2003), for instance, describes writing about her personal self as an ethnographic exploration of cultural identities that can be overlooked or misunderstood as polar opposites. Boylorn(2014) suggests that auto-ethnography examines the everydayness of life to make sense of the self. For her, the method includes an interrogation not only how the place called home provided security and safety but also instigated prejudices. Art and photography can also be important bridges between different sides of one’s family (2003). In day to day life, these worlds may remain relatively separate, but including accompanying images bring a person’s full life together in a way that can be healing. Genealogy 2019, 3, 73 5 of 17

3. Te Ati Awa I grew up in East Auckland in the small seaside settlement of Beachlands. Bound on two sides by the sea, it has several secluded bays with spectacular views of the islands in the Hauraki Gulf. See Figure2. Beachlands is the next marine suburb to Maraetai and Howick was our nearest town, 19.5 km away. See Figure2. Genealogy 2020, 4, x FOR PEER REVIEW 5 of 17

Figure 2. One of the islands in the Gulf of Haur Haurakiaki (Northern Winds) near Beachlands.

Beachlands waswas my my home home place, place, not not just just because because of our of physicalour physical home andhome family and life,family but life, because but onbecause my P akeh¯on mya¯ side Pākeh fourā side generations four generations of my father’s of my family father’s had family made had their made home their in East home Auckland, in East whichAuckland, places which me in places a direct me line in a to direct the colonization line to the ofcolonization Aeotora/New of Aeotora/New Zealand. As Turner Zealand.(2002 As) argues,Turner the(2002) colonial argues, wanted the colonial to subordinate wanted to their subordinate new home their place new to replacehome place the oneto re theyplace came the one from, they to makecame itfrom, home to likemake the it oldhome country. like the But old as country. this autoethnography But as this autoethnography will show, it did will not show, always it did turn not out always that way.turn out On mythat Mway.aori¯ On side, my my M familyāori side, history my family places history me historically places me as tangatahistorically whenua as tangata (people whenua of the land).(people Negotiating of the land). two Negotiating stories within two stories the essence within of the self essence creates of a historyself creates of place a history and homeof place that and is oftenhome contradictory.that is often contradictory. East Auckland East was Auckland my home, was but my 345.7 home, km but away 345.7 on thekm westaway coast on the of west the North coast Islandof the ofNorth Aotearoa Island/New of Zealand,Aotearoa/New Taranaki Zealand, was my tTaranakiurangawaewae¯ was my (home tūrangawaewae place through (home whakapapa). place throughMy iwi,whakapapa). Te Ati¯ Awa, is from the Taranaki rohe (district). According to legend, the people of Te Ati¯ AwaMy are iwi, descended Te Āti Awa, from Awanuiarangi,is from the Taranaki the son rohe of (distric a woman,t). According Rongoueroa, to legend, and a spiritthe people descended of Te fromĀti Awa the are sky, descended Tamarau-te-heketanga-a-rangi from Awanuiarangi, the (Adds son 2005of a woman,). While Rongoueroa, this whakapapa and isa spirit not linked descended to Io, therefrom the is a sky, strong Tamarau-te-heketanga-a-rangi link with the spiritual world. (Adds The tribal 2005). migration While this stories whakapapa to Aotearoa is not/New linked Zealand to Io, werethere alsois a strong very important link with tothe each spiritual iwi and world. whakapapa. The tribal In migration pre-European stories times, to Aotearoa/New they were memorized Zealand andwere transmitted also very important orally from to each generation iwi and to whakapapa. generation In (Te pre-European Rito 2007a). times, One of they the were earliest memorized Taranaki wakaand transmitted (canoe) traditions orally from names generation the rangatira to generati (chief)on Manaia (Te Rito as 2007a). the captain One ofof the Tokomaruearliest Taranaki canoe (wakaTaonui (canoe) 2005). traditions See Figure names3. the rangatira (chief) Manaia as the captain of the Tokomaru canoe (Taonui 2005). See Figure 3.

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Figure 3. TheThe punga punga waka waka (stone (stone anchor) anchor) of of the waka (canoe) Tokomanu navigated by Manaia on display in 1934 at the the Taranaki Taranaki Museum in New Plym Plymouth.outh. It was was one one of of the the original original ocean-navigating ocean-navigating canoes that settled Aotearoa/New Aotearoa/New Zealand. Phot Photographograph by Albert Percy (1875–1941), courtesy of the Goldberg Collection, Alexander Turnbull Library CollectionsCollections at the National Library of New Zealand.

Our whanau whanau has has been been able able to trace to trace our whakapapa our whakapapa back some back ten some plus ten generations plus generations to Whiti-o- to Rongomai,Whiti-o-Rongomai, founder founder of Ngati of NgatiTe Whiti Te Whiti (Taranaki (Taranaki iwi). iwi). Our Our great-great-great-great-grandfather great-great-great-great-grandfather was was Ngatata-i-te-Rangi (also (also known known as as Makoare Makoare Ngatata). Ngatata). See See Figure Figure4. Born 4. Born around around 1790, 1790, Ngatata-i-te-Rangi Ngatata-i-te- Rangiwas the was son the of son Te Rangiwhetiki of Te Rangiwhetiki and Pakanga. and Pakanga. Through Through Pakanga, Pakanga, he was he an was influential an influential rangatira rangatira in the inNgati the Ngati Te Whiti Te hapWhitiu¯ ofhap Teū Atiawa. of Te Atiawa. On 29 AprilOn 29 1840,April Ngatata 1840, Ngatata i te rangi i te (1794–1854) rangi (1794–1854) signed signed the Henry the HenryWilliams Williams version ofversion Te Tiriti of oTe Waitangi Tiriti o (Treaty Waitangi of Waitangi, (Treaty of the Waitangi, founding documentthe founding of Aotearoa document/New of Aotearoa/NewZealand) on the Zealand) schooner, on the the Ariel, schooner, at Port Nicholsonthe Ariel, (),at Port Nicholson which (Wellington), was witnessed which by Henry was witnessedWilliams and by GeorgeHenry Williams Thomas Claytonand George (Orange Thomas 1990 Clay). Withton this (Orange treaty, 1990). the British With admittedthis treaty, they the didBritish not admittedsucceed in they conquest. did not Instead, succeed the in treaty conquest. guaranteed Instead, tino the rangatiratanga treaty guaranteed to Maori¯ tino (self-determination rangatiratanga forto Māaori)¯ori (self-determination and developed a kaupapa for Mā (philosophy)ori) and developed of partnership a kaupapa between (philosophy) Maori¯ and of P partnershipakeh¯ a.¯ Unfortunately, between Mtheāori colonization and Pākeh periodā. Unfortunately, eroded te reo the M aori¯colonization (Maori¯ language) period eroded and tikanga te reo M Maori¯āori (M (Maori¯āori culture) language) and and this “partnership”tikanga Māori was (Mā notori putculture) into practice. and this With “partnership” the advent was of the not M aori¯put Renaissance,into practice. a With social the movement advent of the lateMāori 1970s Renaissance, and early 1980s,a social there moveme has beennt of more the demandslate 1970s forand the earl fully actualization1980s, there has of the been Treaty more of demandsWaitangi (forKeegan the full 2017 actualization). See Figure of4. the (Keegan 2017). See Figure 4.

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Figure 4. Ngatata-i-te-RangiNgatata-i-te-Rangi (also (also known known as as Makoare Makoare Ngatata) Ngatata) by by George George French French Angas Angas (1844). (1844). Watercolour and and gum gum Arabic Arabic 324 324227 × 227 mm. mm. Image Image courtesy cour oftesy The of Fletcher The Fletcher Trust Collection, Trust Collection, New Zealand. New Zealand. × In the 2010 exhibit Pakeh¯ a¯ Colonisation and Maori¯ Empowerment at the Waikato Museum, Ina waterthe 2010 color exhibit of Ngatata-i-te-Rangi Pākehā Colonisation by and the M Englishāori Empowerment artist George at French the Waikato Angas Museum, (1822–1886) a water was colorincluded of Ngatata-i-te-Rangi to highlight how settler by the colonialists’ English artist depictions George of French Maori¯ createdAngas a(1822–1886) complicated was archival included record to (highlightShaw n.d. how). Angas’s settler accuratecolonialists’ attention depictions to Ngatata-i-te-Rangi’s of Māori created a style complicated and clothing archival provide record important (Shaw visualn.d.). Angas’s depictions accurate of royal attention aesthetics. to Ngatata-i-te-Rangi’s His hair is pulled back style into and a top clothing knot with provide feathers important crowning visual his depictionshead with theof royal coveted aesthetics. black feathersHis hair withis pulled white back tips into of thea top huia knot bird with (Buck feathers 1949 crowning). Another his sign head of withNgatata the coveted status as black rangatira feathers is his with kakahu¯ white (cloak),tips of the which huia was bird traditionally (Buck 1949). wovenAnother by sign esteemed of Ngatata kuia (olderstatus women).as rangatira It was is his considered kākahu (cloak), a privilege which to wear was suchtraditionally a garment woven (Malcolm-Buchanan by esteemed kuia et al. (older 2012) women).and contemporary It was considered Maori¯ weavers a privilege have studied to wear the su paintingch a garment to help (Malcolm-Buchanan them learn about di ffeterent al. 2012) patterns and (contemporaryDiamond 2010 M).ā Despiteori weavers this attentionhave studied to detail the painting of material to help culture, them Angas’s learn about depiction different of Ngatata’s patterns (Diamondexpression 2010). fits into Despite Eurocentric this attention caricatures to detail of Indigenous of material peoples, culture, whichAngas’s unfortunately depiction of hasNgatata’s had a expressionstrong impact fits around into Eurocentric the world. caricatures As Jo Diamond of Indigenous writes: peoples, which unfortunately has had a strong impact around the world. As Jo Diamond writes: Angas was able to distribute his work internationally, relying on this evocation of “savagery”. Angas was able to distribute his work internationally, relying on this evocation of It is more valid to consider Nga Tata as he was: one of a long line of rangatira, whose standing, “savagery”. It is more valid to consider Nga Tata as he was: one of a long line of like that of many from a ruling class including those of Europe, relied more heavily on , rangatira, whose standing, like that of many from a ruling class including those of political acumen and charisma than on savage atrocity. (Diamond 2010) Europe, relied more heavily on mana, political acumen and charisma than on savage Ironically,atrocity. the moko(Diamond (tattoo 2010) design) in the painting, which may have caused culture shock in European viewers,Ironically, contains the moko information (tattoo design) that isa in counter the painting, narrative which to the Europeanmay have stereotypescaused culture explaining shock hisin European viewers, contains information that is a counter narrative to the European stereotypes

Genealogy 2019, 3, 73 8 of 17 Genealogy 2020, 4, x FOR PEER REVIEW 8 of 17 lineage,explaining rank his and lineage, iwi (tribe) rank and to those iwi (t whoribe) can to those read it. who The can moko read also it. The reveals moko his also mana reveals (status) his andmana is imbued(status) and with is its imbued own energy with its (Palmer own energy and Tano (Palmer 2004 ).and Tano 2004). The importanceimportance of of the the moko moko reveals reveals how traditionalhow traditional Maori¯ cultureMāori culture valued narrativesvalued narratives of selfhood of thatselfhood privileged that privileged the collective the over collective the individual. over the Viewsindividual. of the selfViews are developedof the self inare community—an developed in individual’scommunity—an inherited individual’s status, inherited different relationshipsstatus, different with relati theonships whanau with and the hap whanauu,¯ as well and as withhapū the, as atua,well as will with be the the atua, first will ways be others the first will ways understand others will them understand (Smith 1981 them). (S Autonomymith 1981). of Autonomy the self was of usuallythe self limitedwas usually to these limited conditions to these outside conditions of the outside individual’s of the control. individual’s A man control. or woman A man could or woman only be someonecould only inside be someone her/his kininside group—outside her/his kin group—outside of it, they were of no it, one they (Smith were 1981no one). (Smith 1981). WeWe can can see see the the way way that that concepts concepts of whakapapa of whakapapa are represented are represented through through a portrait a portrait of my ofgreat- my great-great-great-grandmother,great-great-grandmother, Ngapei Ngapei Ngatata Ngatata (born (borncirca circa1811). 1811). See Figure See Figure 5. 5.

Figure 5. Ngapei Ngatata. Oil painting (26”(26″ × 2020”).″). Artist Artist unknown. unknown. Image Image courtesy courtesy of in × , New Zealand.

The fifthfifth childchild ofof Ngatata-i-te-Rangi,Ngatata-i-te-Rangi, Ngapei’s status as the daughter of a rangatira (chief) is marked withwith thethe mokomoko around around her her lips, lips, the the large large pounamu (green (green stone) stone) patu patu (club) (club) she isshe holding is holding and theand large the large pounamu pounamu hei tiki hei (necklace tiki (necklace representing represen humankind)ting humankind) around around her neck. her She neck. is also She wearing is also sharkwearing tooth shark earrings tooth and earrings has a and feather has in a herfeather hair, in representing her hair, representing her iwi (tribe), her Te iwi Atiawa. (tribe), The Te korowaiAtiawa. (cloak)The korowai draped (cloak) across draped her shoulders across her further shoulders symbolises further her symbolises status. her status. Ngapei’s family offered offered her as a common-lawcommon-law wife to Captain John George Cooke in hopes of cementing good relations withwith PPakeh¯ākeha¯ā settlers.settlers. See Figure6 6.. TheThe marriagemarriage symbolisedsymbolised thethe conceptconcept of of Tatau PounamuPounamu (peace-making)(peace-making) ((MarshMarsh 20122012).). John George Cooke was the son of ChristopherChristopher and Elizabeth Austen Cooke, who was related to the EnglishEnglish novelist, Jane Austen.Austen. The Te Atiawa tribe hoped the relationship would connect two worlds togethertogether ((MarshMarsh 20122012).). Ngapei had two children with Cooke: Te Piki Ngatata, also known as Mary Ann Cooke, and George Gray Cooke (who died when he was 19). Cooke returned to England in 1850. Ngapei continued to live on her ancestral land, the Te Puia reserve at Waiwhakaiho, Taranaki. Later in her life, she also lived with Te Piki (Mary

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Genealogy 2020, 4, x FOR PEER REVIEW 9 of 17 when he was 19). Cooke returned to England in 1850. Ngapei continued to live on her ancestral land, theAnne) Te Puiaand her reserve husband, at Waiwhakaiho, George Augustus Taranaki. Skeleton, Later on in Smart her life, Road, she New also Plymouth lived with (Duckett Te Piki (Mary2013). Anne)See Figure and 6. her husband, George Augustus Skeleton, on Smart Road, New Plymouth (Duckett 2013). See Figure6.

Figure 6. Whakapapa of Helene Connor’s mother’s paternal line. Figure 6. Whakapapa of Helene Connor’s mother’s paternal line. Te Piki/Mary Ann’s use of two names is a small example of how my family moved between differentTe Piki/Mary cultural identities. Ann’s use Their of two grandson, names is Lesley a small Robert example Skelton, of how married my family Lulu Coulter,moved between a young womandifferent who cultural had grown identities. up in Their a mixed grandson, family inLesley the province Robert Skelton, of Taranaki. married Her mother,Lulu Coulter, Ngakuru a young Rona, waswoman Maori¯ who and had her grown father, Edwardup in a Coulter,mixed family was P akeh¯in thea.¯ province As a child, of she Taranaki. was taught Her te mother, reo Maori¯ Ngakuru (Maori¯ language)Rona, was andMāori was and connected her father, to Edward her family’s Coulter, marae, wasOwae ¯Pākeh Waitaraā. As a child, Marae, she which was taught linked te those reo M whoāori whakapapa(Māori language) to Te andAti¯ Awawas connected iwi (tribe). toOverlooking her family’s marae, the Waitara Ōwae River,Waitara the Marae, Te Ika-roa-a-M which linkedaui¯ (largethose meetingwho whakapapa house at theto Te marae) Āti Awa is constructed iwi (tribe). in Overlooking the traditional the manner Waitara with River, carvings the Te and Ika-roa-a-M flax weavingsāui adorning(large meeting its walls. house See at Figure the marae)7. is constructed in the traditional manner with carvings and flax weavings adorning its walls. See Figure 7.

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Figure 7.7. TheThe carvedcarved wharenui wharenui (large (large house), house), Te Ika-roa-a-M Te Ika-roa-a-Maui,¯ Owae¯āui, Ō Waitarawae Waitara Marae, Waitara,Marae, Waitara, Taranaki. Taranaki.Private collection Private ofcollection Helene Connor.of Helene Connor.

The architecture and art of the marae creates a papakaingaā¯ inga (home base) that connects tupuna (ancestors) with turangawaewae (a(a placeplace toto stand)stand) ((ConnorConnor 20032003).).

4. Manaakitanga Manaakitanga (Hospitality) Lesley andand LuluLulu Skelton Skelton raised raised their their children children on a on dairy a dairy farm infarm , in Motunui, a settlement a settlement in northern in Taranakinorthern whereTaranaki they where had aroundthey had 50 around cows. My 50 mother,cows. My Tui, mother, is their Tui, oldest is their child. oldest Like herchild. mother Like andher mothermother-in-law, and mother-in-law, Lulu held onto Lulu the M heldaori¯ traditionsonto the embeddedMāori traditions in manaakitanga embedded (hospitality). in manaakitanga Anyone who(hospitality). visited the Anyone old farmhouse who visited would the getold afarmho warm welcome.use would She get wasa warm the life welcome. and soul She of thewas whanau the life (family).and soul Luluof the sewed whanau clothes (family). for her Lulu entire sewed family clothes on an for old her treadle entire sewing family machine, on an old played treadle the sewing piano machine,by ear and played had a the beautiful piano singingby ear and voice. had She a beau grewtiful a huge singing vegetable voice. garden,She grew which a huge fed vegetable her large garden,family and which many fed others. her large She family also kept and chickensmany others. for eggs She andalso poultrykept chickens and prepared for eggs traditional and poultry M aoriand¯ preparedkai (food) traditional using food M preparationāori kai (food) practices using she food learned preparation from the practices women she in herlearned family. from Lulu’s the women mother inand her beloved family. auntLulu’s Tangiora, mother and her mother’sbeloved aunt sister, Tang taughtiora, herher howmother’s to cook sister, fresh taught kaimoana her how (seafood), to cook whichfresh kaimoana was collected (seafood), from the which local was beach, collected including from kotoretore ¯the local (redbeach, sea including anemone), k whichōtoretore were (red found sea anemone),in rock pools which that werewere slowfound cooked in rock for pools several that days. were Another slow cooked time-intensive for several dish days. was Another karaka berries, time- whichintensive can dish be poisonous was karaka unless berries, cooked which correctly. can be Thepoisonous preparation unless involves cooked days correctly. of soaking The preparation and endless involvesboiling and days straining. of soaking and endless boiling and straining. My mother remembers the heart of the family be beinging centred around the old coal range in the kitchen where all this preparation was done. Ever Everythingything happened around the hearth. Endless meals and cups ofof teatea werewere preparedprepared there there and and it it provided provided warmth warmth and and comfort comfort for for the the whole whole family. family. All All the thechildren children became became adept adept at lighting at lighting it and it and judging judging the variousthe various temperatures temperatures required required for baking for baking and andcooking. cooking. They They could could toast toast bread bread in in the the fire fire box, box, bake bake pikelets pikelets on on the the stove stove top top andand sconesscones in the oven—delicious with Lulu’s homemade strawberry jam and fresh whipped cream. Christmas time was usually shared with extended whanau and neig neighbours.hbours. She prepared prepared a gigantic gigantic Christmas Christmas family family picnic. The childrenchildren loadedloaded thethe truck truck up up and and they they trekked trekked off offto to some some outlying outlying place—the place—the bush bush or the or thelake—and lake—and dragged dragged all the all gearthe gear up thereup there to enjoy to enjo lunch.y lunch. When When the the parents parents fell asleep,fell asleep, the childrenthe children ran ranriot riot in the in bushthe bush to explore to explore new new territory. territory.

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Growing upup in in Beachlands Beachlands away away from thefrom family the farm,family I looked farm, forwardI looked to gettingforward my to grandmother’s getting my grandmother’sletters and began letters writing and letters began back writing to her letters as soon back as to my her mother as soon taught as my me mother to read taught when me I was to read four whenyears old.I was See four Figure years8. old. See Figure 8.

Figure 8. LuluLulu Coulter Coulter Skelton Skelton in her 50s. Phot Photographograph courtesy courtesy of of Helene Helene Connor. Connor.

When my family visited my grandparents, Lulu often took me to to the the ŌOwae¯wae Waitara Waitara Marae with her. SheShe was was staunchly staunchly proud proud of it andof it loved and spending loved spending time there time meeting there up withmeeting her contemporaries. up with her contemporaries.They would korero¯ They (talk) would in te k reoōrero Maori¯ (talk) and in there te reo was M alwaysāori and a lotthere of laughter.was always They a lot would of laughter. all share Theykai (food) would in all the share whare kai kai (food) (dining in the house) whare after kai their (din huiing (meeting).house) after In their the 1980s, hui (meeting). Lulu became In the a kaiako1980s, Lulu(teacher) became at the a kaiako Waitara (teacher) kohanga at reo the (language Waitara kohanga nest where reo she (language taught pre-schoolnest where children she taught in te pre- reo schoolMaori.¯ children In her later in te years, reo M sheāori. also In workedher later to years, preserve she also traditional worked knowledge to preserve about traditional different knowledge harakeke about(flax) varieties.different Sheharakeke taught (flax) young varieties. people about She taug the careht young of harakeke people and about went the on care planting of harakeke expeditions and wentall over on Taranaki.planting expeditions all over Taranaki. After Lulu died in 1986, I found out she had kept all of the letters and cards I sent throughout the years—literally hundreds of correspondences, fr fromom my first first fledging fledging ha hand-writtennd-written notes to long letters crafted crafted on on a a computer. I, I, too, too, have have kept kept ma manyny of of her her letters, letters, carefully, carefully, wrapped in one of her old scarves, one of my most precious taonga (treasures).(treasures). Since Since her her death, the marae has helped us stay connected to our family. One very special occasion involved the recognition of my whanaunga (relation), MinaMina Timutimu,Timutimu, who who had had whakapapa whakapapa ties ties to to Te TeAti¯ Ā Awati Awa iwi iwi and and Ngati Ngati Rahiri Rahiri hapu. hapu. For For her her50-year 50-year career career as a nurseas a nurse and midwife, and midwife, Mina Mina was awarded was awarded a Member a Member of the New of the Zealand New Zealand Order of Order Merit of(MNZM) Merit (MNZM) in 2016 and in 2016 our and hapu our celebrated hapu celebrated her award her at awardOwae.¯ at HundredsŌwae. Hundreds of whanau of whanau (family), (family), friends friendsand colleagues and colleagues who were who both were Maori¯ both and Mā Poriakeh¯ anda¯ attendedPākehā attended the event the and event whaikorero and whaikorero (formal speeches) (formal speeches)were spoken were in her spoken honour, in followed her honour, by waiata followed (songs). by After waiata the speeches(songs). andAfter acknowledgements the speeches and of acknowledgementsher work, a magnificent of her feast work, was a served magnificent in the whare feast was kai. served The celebration in the whare to honour kai. The her celebration achievements to honourcan be viewed her achievements as whakapapa can inbe actionviewed within as whakapapa the cultural in action context within of marae the cultural protocol. context of marae protocol. 5. Two-Rivers 5. Two-RiversOn my paternal side, I am descended from Irish immigrants. The Irish were also colonized by the EnglishOn andmy thepaternal remnants side, of I thisam bitterdescended colonial from past Irish remain immigrants. as one of theThe intricate Irish were historical also colonized complexities by thefor IrishEnglish identity, and justthe asremnants it does forof Mthisaori.¯ bitter The colonial meaning past of Irishness remain andas one how of the the Irish intricate negotiate historical a path complexitiesbetween conflicting for Irish cultures identity, and just the as Catholicit does for and M Protestantāori. The meaning traditions, of theIrishness two languages and how ofthe Gaelic Irish negotiateIrish and Angloa path Irish, between are complicated conflicting enoughcultures forand the the Irish Catholic in Ireland. and ForProtestant those of traditions, us who are the Irish two in languagesour heritage of butGaelic for whomIrish and Ireland Anglo remains Irish, are terra comp incognitalicated(unknown enough for territory), the Irish ain sense Ireland. of being For those Irish of us who are Irish in our heritage but for whom Ireland remains terra incognita (unknown territory),

Genealogy 2019, 3, 73 12 of 17 Genealogy 2020, 4, x FOR PEER REVIEW 12 of 17 is further compounded by our fragmented knowledge of the traditions, landscape and culture of our a sense of being Irish is further compounded by our fragmented knowledge of the traditions, Irish ancestry. landscape and culture of our Irish ancestry. My own sense of Irish heritage comes from the bond I had with my Irish grandmother, My own sense of Irish heritage comes from the bond I had with my Irish grandmother, Helen Helen Elizabeth (McGinty) Kelly. I was named after her, our birthdays were two days apart and we Elizabeth (McGinty) Kelly. I was named after her, our birthdays were two days apart and we shared shared a deep emotional and psychological connection. See Figure9. a deep emotional and psychological connection. See Figure 9.

Figure 9.9. HelenHelen Elizabeth Elizabeth (McGinty) (McGinty) Kelly, Kelly, aged aged in her in 50s,her n.d.50s, Photograph n.d. Photograph courtesy courtesy of Helene of Connor.Helene Connor. Helen’s grandmother, Alice, came to New Zealand on one of the migrant ships, the Doric. The Doric left LondonHelen’s for grandmother, New Zealand Alice, on July came 1883 to on New its maiden Zealan voyaged on one via Capetown.of the migrant It had ships, accommodation the Doric. The for seventyDoric left first London class passengers for New and Zealand 900 emigrant on July class 1883 passengers on its maiden (The Ships voyage Lists 2010via ).Capetown. Her grandmother It had saidaccommodation the journey for was seventy very grim. first class Many passengers children became and 900 very emigrant ill with class measles passengers and were (The taken Ships to Lists the quarantine2010). Her grandmother station at Motuihi said Islandthe journey when was they very docked. grim. Many children became very ill with measles and wereHelen taken grew to up the in quarantine East Auckland station in at theMotuihi small Island seaside when village they of docked. Maraetai. In the late 1840s, EuropeansHelen begangrew toup settle in East the Auckland Maraetai areain the and small many se formedaside village alliances of withMaraetai. the local In iwithe (tribe)late 1840s, Nga¯ TaiEuropeans (La Roche began 2017 to). settle When the Helen Maraetai was aarea girl, and the ma Ngnya¯ Tai formed people alliances still lived with at the a M localaori¯ iwi village (tribe) known Ngā asTai Maraetai (La Roche Pa. ¯2017). She toldWhen me Helen stories was of a how girl, she the spent Ngā Tai many people hours still playing lived at with a M Ngāoria¯ Taivillage children known at Maraetaias Maraetai Beach Pā. She and told had me a special stories friendship of how she with spent a kuia many whom hours she playing called with Whaea Ng (mother)ā Tai children Makere at (Maggie).Maraetai Beach Whaea and Makere had a taughtspecial her friendship how to preparewith a kuia many whom of the she native called vegetables Whaea (mother) including Makere puh¯ a,¯ a(Maggie). type of sow Whaea thistle, Makere and kowhitiwhiti, taught her how or watercress. to prepare Whaea many Makereof the native also included vegetables Helen including in excursions pūhā, toa type the beach of sow when thistle, she taught and kowhitiwhiti, her mokopuna or (grandchildren) watercress. Whaea how toMakere gather andalso cookincluded kaimoana. Helen in excursionsThe nearest to the town beach to when Maraetai she wastaught Howick. her mo Itkopuna was here (grandchildren) Helen attended how mass to atgather Our Ladyand cook Star ofkaimoana. the Sea Catholic Church. The first church was a wooden structure, built in 1854 by former Marist missionary,The nearest Father town Antoine to Maraetai Garin, who was hadHowick. been It appointed was here by Helen Bishop attended Pompallier, mass Newat Our Zealand’s Lady Star first of Catholicthe Sea Catholic Bishop (Church.La Roche The 2017 first). Helen church and was all a of wo heroden children structure, attended built Our in 1854 Lady by Star former of the Marist Sea’s school.missionary, See FigureFather 10 Antoine. Garin, who had been appointed by Bishop Pompallier, New Zealand’s first Catholic Bishop (La Roche 2017). Helen and all of her children attended Our Lady Star of the Sea’s school. See Figure 10.

Genealogy 2019, 3, 73 13 of 17 Genealogy 2020, 4, x FOR PEER REVIEW 13 of 17

Figure 10. Our Lady Star of the Sea Catholic Church, Picton Street, Howick, East Auckland. Figure 10. Our Lady Star of the Sea Catholic Church, Picton Street, Howick, East Auckland. Photograph Photograph courtesy of Helene Connor. courtesy of Helene Connor.

WhenWhen HelenHelen marriedmarried Stanley Kelly, they moved to a small farm at Whitford on the the outskirts outskirts of of Howick.Howick. She had nine children, including two sets of of twins. twins. My My father, father, Norman, Norman, was was her her oldest oldest son. son. TheyThey allall attendedattended OurOur LadyLady StarStar ofof thethe Sea’sSea’s school.school. My blond and and blue-eyed blue-eyed father father was was the the only only personperson inin hishis familyfamily whowho marriedmarried aa Maori.ā¯ ori. Stanley was opposed opposed to to my my parents’ parents’ marriage marriage and and I I always always feltfelt uncomfortableuncomfortable aroundaround himhim asas hehe rarelyrarely spokespoke toto me and seemed very distant and cold. Amongst Amongst ourour otherother cousins,cousins, mymy brotherbrother GrantGrant and I stuck out as being very different different in colouring and and looks looks to to thethe restrest ofof ourour PPakeh¯ākeha¯ā cousinscousins whowho areare quitequite fair.fair. ExperiencingExperiencing aa mixedmixed cultural heritage is steeped in in contradiction contradiction and and ambiguity. ambiguity. Historically, Historically, interracialinterracial marriagesmarriages/relationships/relationships andand thethe childrenchildren of these unions have been been viewed viewed with with hostility hostility byby bothboth sides.sides. The theme of “mix “mixed-blood”ed-blood” is is a a relatively relatively enduring enduring theme theme in in Aotearoa/New Aotearoa/New Zealand. Zealand. MMaori¯āori writerwriter HarryHarry Dansey ((DanseyDansey 1978)1978) distinguishes between between what what he he terms terms the the “brown “brown P Pāakeh¯kehāa,”¯,” someonesomeone who who may may look look M Maori¯ āori but but accentuates accentuates the the European European side side of her of/his her/his identity,and identity, the and “white the “white Maori,”¯ Māori,” someone who is European in appearance but who accentuates the Māori side of their identity. someone who is European in appearance but who accentuates the Maori¯ side of their identity. Known Known as “passing”—when a person of one race, gender, nationality or sexual orientation adopts the as “passing”—when a person of one race, gender, nationality or sexual orientation adopts the guise guise of another—this term often assumes an unequal binary (Ginsberg 1996). Yet moving between of another—this term often assumes an unequal binary (Ginsberg 1996). Yet moving between two two worlds is not always simply about erasure or denial, but rather about the creation and worlds is not always simply about erasure or denial, but rather about the creation and establishment of establishment of alternative experiences. alternative experiences. My grandmother was always accepting of her two grandchildren of mixed heritage. As a girl, My grandmother was always accepting of her two grandchildren of mixed heritage. As a girl, we were very close and I loved visiting her at the homestead where she listened to Irish music and we were very close and I loved visiting her at the homestead where she listened to Irish music and she she often partook in the Irish tradition of gambling, especially, horse racing. She also enjoyed a good often partook in the Irish tradition of gambling, especially, horse racing. She also enjoyed a good drop drop of Irish whiskey, particularly on St Patrick’s Feast Day, and cooked Irish soda bread. Her of Irish whiskey, particularly on St Patrick’s Feast Day, and cooked Irish soda bread. Her relationships relationships with her daughter-in-law Tui and grandchildren returned her, in some ways, to a with her daughter-in-law Tui and grandchildren returned her, in some ways, to a culture that she had culture that she had once felt some belonging. I share it here in the hope that we can create new stories once felt some belonging. I share it here in the hope that we can create new stories that do not have to that do not have to clash with communal presentations of family (Schlossberg 2001). clash with communal presentations of family (Schlossberg 2001). In an exploration of writings about mixed identity in Aotearoa /New Zealand, Alice Te Punga In an exploration of writings about mixed identity in Aotearoa /New Zealand, Alice Te Punga Somerville (Somerville 1998) writes about the mixed ethnicity of Māori and Pākehā in a poetic and Somerville (Somerville 1998) writes about the mixed ethnicity of Maori¯ and Pakeh¯ a¯ in a poetic affirming way by declaring, “two rivers within me flow.” I tautoko (support) her metaphor as and affirming way by declaring, “two rivers within me flow.” I tautoko (support) her metaphor as encapsulating the reality of mixed parentage, while also recognizing that the social and political encapsulating the reality of mixed parentage, while also recognizing that the social and political realities of racism in the country mean if “you have one spot of Māori blood, you are Māori.” For many Māori, but by no means all, it does not mean you have to deny your Pākehā side, but it does imply taking an important political position, as identifying as Māori is a strategy of survival.

Genealogy 2019, 3, 73 14 of 17 realities of racism in the country mean if “you have one spot of Maori¯ blood, you are Maori.”¯ For many Maori,¯ but by no means all, it does not mean you have to deny your Pakeh¯ a¯ side, but it does imply takingGenealogy an 2020 important, 4, x FOR PEER political REVIEW position, as identifying as Maori¯ is a strategy of survival. 14 of 17 Growing up, there were many times in my own family where this decision has to be made. I can Growing up, there were many times in my own family where this decision has to be made. I can vividly recall one of my Pakeh¯ a¯ cousins asking me if my mother, Tui, washed the lettuce before she vividly recall one of my Pākehā cousins asking me if my mother, Tui, washed the lettuce before she made a salad. The implication was that as a Maori¯ she lacked knowledge of food preparation and made a salad. The implication was that as a Māori she lacked knowledge of food preparation and hygiene. I also remember one of my aunts telling my mother not to bring the food she had made for a hygiene. I also remember one of my aunts telling my mother not to bring the food she had made for family lunch into her house. My father was livid and refused to speak to his sister for many years after a family lunch into her house. My father was livid and refused to speak to his sister for many years this blatant insult. Tui was also subjected to prejudice in her job. A qualified and registered primary after this blatant insult. Tui was also subjected to prejudice in her job. A qualified and registered school teacher who taught at the local school, some Pakeh¯ a¯ parents refused to have a Maori¯ teach their primary school teacher who taught at the local school, some Pākehā parents refused to have a Māori children and removed their children to other schools in the area. Ironically, many of these parents later teach their children and removed their children to other schools in the area. Ironically, many of these returned to the local school when they found out what an exemplary teacher she was. parents later returned to the local school when they found out what an exemplary teacher she was. How we negotiate mixed identity is a matter of individual choice, but having connections to How we negotiate mixed identity is a matter of individual choice, but having connections to one’s whakapapa helps create a strong foundation (Cheater and Hopa 1997). When my daughter was one’s whakapapa helps create a strong foundation (Cheater and Hopa 1997). When my daughter was a a baby I honoured both my Pakeh¯ a¯ and Maori¯ sides. She was given an English name and a Maori¯ baby I honoured both my Pākehā and Māori sides. She was given an English name and a Māori middle name, Tangiora, to acknowledge my Maori¯ nannie’s dearly loved aunt. I also paid homage to middle name, Tangiora, to acknowledge my Māori nannie’s dearly loved aunt. I also paid homage to both my grandmothers by ensuring my daughter was immersed in rituals belonging to both sides both my grandmothers by ensuring my daughter was immersed in rituals belonging to both sides of of her whakapapa/genealogy. Soon after Carabelle’s birth she was baptized at Our Lady Star of the her whakapapa / genealogy. Soon after Carabelle’s birth she was baptized at Our Lady Star of the Sea Sea Catholic Church in Howick, the church Mama Nellie attended throughout her life. Six months Catholic Church in Howick, the church Mama Nellie attended throughout her life. Six months after after Carabelle’s birth we made the long journey to Taranaki to introduce her to her extended Maori¯ Carabelle’s birth we made the long journey to Taranaki to introduce her to her extended Māori whanau and to bury her whenua (placenta). Her whenua was buried on traditional Ngati Rahiri hapu whanau and to bury her whenua (placenta). Her whenua was buried on traditional Ngati Rahiri hapu (subtribe) land, at the foot of a Pohutukawa tree overlooking the sea, her papakainga¯ and the place (subtribe) land, at the foot of a Pohutukawa tree overlooking the sea, her papākainga and the place where her whakapapa connects her. See Figure 11. where her whakapapa connects her. See Figure 11.

Figure 11.11. HeleneHelene Connor Connor and and her her daughter, daughter, Carabelle Carabelle Tangiora Tangiora Connor, Connor, on the on occasion the occasion of her baptism, of her 1baptism, March 1998, 1 March Our Lady 1998, Star Our of theLady Sea Star Catholic of the Church, Sea Howick,Catholic EastChurch, Auckland. Howick, Photograph East Auckland. courtesy ofPhotograph Helene Connor. courtesy of Helene Connor.

Funding: This research received no external funding. Funding: This research received no external funding. Conflicts of Interest: The author declares no conflict of interest. Conflicts of Interest: The author declares no conflict of interest. References

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