Roles of Whakapapa

In the transmission of history, Richie Cribb describes the use of whakapapa in this manner. ‘There was a two tier level of knowledge – kauae runga and kauae raro. Te kauae runga or the top jaw was tapu; it was restrained, inclusive of karakia and waiata. It was ancient, accurate and perfect. Using this form, whakapapa, history, kawa and tikanga were recited. When one strand was broken, wānanga was the only way for truth to be restored’.

Land and the environment were inter-linked; they were not seen as separate but perceived as part of the whole, a source of identity, belonging and continuity, to be shared between the deceased, the living and the unborn.

Tipuna Māori recognised that they were the last to be birthed in a creation chain that was vibrant and full of life. Every object had a whakapapa, wairua and mauri which linked each to the other. The divine nature of creation meant that humankind, the youngest born, was responsible for the care and sustainability of their whanaunga, the natural world.

To disrupt, change or genetically interfere with any part of this life force would only lead to dire consequences for the substance of te ira tangata – the life force of humankind.