• Chantel Matthews

Collecting Wa (Whakapapa) 2

Updated: Sep 25

Sat 5 September 2020, Raglan, Whaingaroa

This weekend was an intense one as I continue to connect and get closer to whakapapa. We arrived early Saturday as the whanau had a plant sale to raise funds to correctly dispose of the many tyres that occupy the Whenua along Whaingaroa. A few hours spent over beautiful yet straightforward table spreads where Angeline helped me through my whakapapa, and in exchange, I gave a set of cups for her and her daughters. I then left with a 292-page document to read overnight that included the whakapapa of Tainui.

Sun 6 September 2020

Sunday, attended hui followed by a quick kai before heading back to where my whanau and I were staying. Heading down to the beach around 1pm, the tide was full. Taking my little one and husband was a very different experience to doing this alone. It was freezing cold, not a good day for swimming. Upon learning about Te Ātaiorongo, the spiritual guardian taniwha of Tainui, I included him in my karakia and permission to take wai moana from Whaingaroa. I admit as I was saying the karakia, I could see a sizeable swell move but maybe because I was looking for him.

After our collection and given the weeks leading to this point, a cleansing felt necessary, so I stripped down and jumped in. It was like ice. Shortly after, my little one joined me, and as much as It was far too cold for either of us to be in the sea, we both obviously needed it.

The kowhai flower happened to be float by during my collection which I see as a tāonga much like the rock that accompanied the last collection, I wander if this is a gesture of some sort as I take from Tangaroa, I too take from Tane or that they go together and how that folds into my using of uku.

Angeline told me a story of the pīngao being Tane's eyebrows and how he plucked them as a gesture of peace to Tangaroa so now they continue this gesture by continuing to plant pīngao for Tangaroa.

Collecting Wa (Whakapapa) 1

11th August, Raglan Whaingaroa

Adding the Wai in Wa

Work in progress exploring methods of holding space as "Wa Hine" through whakapapa and our relationship with objects that also hold space and offer pause.

Whakapapa can mean:

- geneology

- to layer (in a physical sense).

Taken as two of its components, the term can evoke:

- to become ("Whaka") earth ("papa")/be embraced towards Papa (mother earth)

- to cause to become ("whaka") earth ("papa").

Carl Mika, The enknowning of thought and whakapapa: Heidegger's Fourfold, Review of contemporary philosophy, vol 13, 2014, p53, ISSN 1841-5261, University of Waikato

Wā-hine as sculptural moments.

Reflecting on the experience of collecting wai moana from my own whenua with ideas of finding my way home, reclaiming disconnection and in-between space. When collecting, I was filled with emotion, a moment of connection with my tupuna was taking place spiritually and physically.

The process of capturing wai moana then bringing it back to Auckland and using it within the cups has created this sculptural moment. Both experience/moments are beginning to inform my creative practice that are leading me to now question how these vessels contribute towards wahine


The finished cups are expected to be used in a "help yourself" cuppa tea station that is to be set up at AUT. An invitation to make a cup of tea and enjoy some homemade baking. A minute to take pause and allow these cups to hold space for the holder. During observation I am interested in the cups themselves holding their own space by just being.

Carl Mika explains "Things that are revealed are only disclosed because of Being's withdrawal. To that extent, more important than man's present state of visibility is how man's being is highlighted by what is absent. It is the absence that highlights for an entity its present being''.

There is consideration of the vessels also bridging the two worlds I walk in as Māori/Pakeha.

The vessels literally and conceptually being coated with Te āo Māori aspects, ie, asking permission through karakia from my tupuna, acknowledging the atua, tangaroa, hine moana, papatūānuku and evoking their essence.

The wai moana then being brought back two Auckland, infused in the uku vessels with the plan to fill them with tea, a custom introduced to New Zealand by British missionaries in the 19th Century, also an ancestor. What does this do to the essence of the vessels?

Mike continues " This view of a thing's essence being determined by what is anticipated is opposition to a reliance on the presently visible as independently possessed of its own essence. A thing is cleared as visible within world, for instance - and one must here retain an "openness for things to emerge" (Joronen, 2013, p.629) - but this occurs in the context of a world as a whole, in which the thing is not a thing in it's own right".

Collecting 'WA' whakapapa

On my way to collect water, I small rock presented itself to me, I picked it up and took it to collect water.


Nau Mai e ngā hua welcome the gifts

o te wao of food

o te ngakina from the sacred

o te wai tai forests

o te wai Māori From the cultivated

Nā Tane gardens

Nā Rongo from the sea

Nā Tangaroa from the fresh

Nā Maru waters

Ko Ranginui e tū The food of Tane

iho nei of Rongo

Ko Papatūānuku e of Tangaroa

takoto nei of Maru

Tuturu I acknowledge

Whakamaua Ranginui who is

Kia Tina! TINA! Hui e! TĀIKI E! above me, papatuanuku who lies beneath me, let this be my commitment to all

In English I asked permission from Tangaroa, from my Tupuna if I could collect water from whaingaroa and taonga that presents itself to me.

I then walked into the sea, collected tangaroa fully acknowledging my tupuna, submerged myself into the water up to my neck and jogged out as it was very cold. As I sat the jar of wai and the rock next to each other, a feather appeared, broken, It came too. Part of me thinks these taonga represented Papatūānuku and wanted to accompany Tangaroa during this hikoi.

It was an emotional experience as I thought about wanting to connect with my whakapapa and the idea of collecting my whakapapa through this creative practice knowing it was my tupuna made me a little teary.

I then sang the only waiata that came to my mind which was HE AHA TE HAU which I learnt at Unitec when I was doing traditional and contemporary Māori weaving which is a Ngāti Whātua waiata that doesn't make sense here but maybe it does if I am currently living in Ngāti Whātua? but no, it made me realise I need to find waiata relevant to my iwi.

Sitting next to Angeline Greensill during the hui, at lunch, I told Angeline what I had done and asked if it was ok. She said to me "did you do a karakia and ask permission from Tangaroa and your Tupuna Kawharu?" I said yes. She said then it's ok. I told her my concept of collecting tangaroa over the next 12 months, 12 visits as I connect and come home and it being around the discussion of wahine (time and space) whakapapa etc. I also told her I was researching wahine as a philosophy of well-being. pondering... "you did collect the day before full moon" she said.

I asked her if the wai would last that long stored in a jar, she wasn't sure but said something I found really interested, " in a jar, it's not moving" I then said, no it would just be an object...

I then came home and googled how to store sea water, it says that sea water has microorganism's so over time it will become smelly and cloudy as the microorganism's will continue to grow. You need to boil the sea water to kill the microorganisms.


During discussions the next day with Harriet in the wet lab we decided to try testing the wai Moana in the glazing of the cups or while throwing cups, this way it conceptually works with the Moana still moving, staying alive, existing and to consider what that adds to time and space. My time and space in collecting, in being, in experiencing then sharing that experience with others.

Points to note

  • The idea of the Moana continuing to 'move' through making, through the vessels, through the sharing, through kōrero.

  • questions on sharing whakapapa through this method, what does it mean to share whakapapa in this way with anyone opposed to giving specifically to certain wāhine?

  • During talk week, what is the purpose? the tone? - The tone is to help yourself to a cup of tea, to offer a space to pause, to share, but what does that mean though when it now holds wai Moana from my whenua? is it sharing whakapapa? my whakapapa?