William Koko | Ngāti Kahungunu ki Heretaunga, Ngāiterangi, Kāi Tahu, Olosega, Sili, Taputimu.
In 1769, at Tūranganui-a-Kiwa, the usual European trade goods from the Endeavour were overshadowed by large sheets of tapa bought from Tahiti. This preference highlights an existing series of connections within the broader Pacific rather than the simple "first-contact" scenario. As communities interacted with Tupaia and Cook, they drew on pre-existing narratives of connection and exchange. Cook wrote of the "extraordinary fondness" for tapa; a dynamic he found notable, but perhaps didn't fully understand.
Despite these connections, the colonial and national narratives in New Zealand have often positioned “Māori” and “Pasifika” as distinct groups. This approach simplifies the complex dynamics witnessed by Cook. Is it time for us to dismantle these strict boundaries and accept that we are more than just “Māori” or “Pasifika”?
The term “Māori” originated during colonial times. One of the earliest documented uses in its modern sense, appears in the diary of Captain Hemleman, an Akaroa whaler, who referred to “Mowries” and “Mouries” while describing the activities of local Kāi Tahu.
More recently, the New Zealand government created the umbrella term “Pasifika” to describe growing communities of migrants representing the Pacific diaspora. Albert Wendt has noted on numerous occasions that there is no such thing as a “Pacific Islander” until one arrives at Auckland airport.
Both terms were unfamiliar to the people they labelled and were done for the colonial aspirations of the New Zealand nation-state. Our communities now use these terms to create binaries that never existed, drawing a line between "relatives" throughout the Pacific.
The term “Māori” might suggest a singular identity rooted solely in Aotearoa, but it is crucial to remember that this identity is deeply intertwined with the broader Pacific. The shared whakapapa originates with our tīpuna migrating in waves from Hawaiki. In Hawaiki, waka were constructed, launched, and navigated across the ocean, over vast distances and through various islands. We are people of the waka, tracing our lineage and stories across the vast expanse of Te Moana-nui-a-Kiwa. Acknowledging this broader history not only enriches our understanding of our identity but also honours the vibrant history of the Pacific.
My family history reflects this interconnectedness. My great-grandparents, Joseph Horomona and Emma Mitchell Koko (Ngāti Kahungunu), migrated to and settled in Tutuila. Joseph and Emma are interred next to Marist Saint Francis Elementary School in Leloaloa, American Samoa. Generations of my “Māori” whānau are now based in American Samoa and continue to move throughout the Pacific.
In a modern commercial sense, informal trade in the Pacific continues despite the strict borders of modern states. In Sea of Islands, academic Epeli Hauʻofa retells the story of an old Tongan friend from Berkeley. Every few months, he buys thousands of dollars worth of kava in Fiji and sells it in California. He also brings T-shirts to students and relatives in Tonga and returns with seafood for his family.
I am asserting that “Māori” and “Pasifika” identities transcend these false boundaries. When tangata whenua saw the tapa on Cook’s and Tupaia’s ship, their response was one of recognition and reconnection. For us, these moments of reunion with the broader Pacific uphold the traditions established by our tīpuna when they navigated their way to Aotearoa generations ago.
By challenging these imposed boundaries and embracing our shared Pacific identity, we can honour the true nature of our interconnectedness and foster a more inclusive and accurate understanding of our heritage.
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