Whakapapa and Kōrero Tuku Iho
Domain 2 examines whakapapa and kōrero tuku iho as living frameworks for haka: origins, tribal histories and narrative authority. You must use genealogy and oral narrative to explain why a haka exists and what it carries, not merely retell a story.
Core rules
- Whakapapa is relational, not just a family tree. It links people to ancestors, whenua, atua and events, and it establishes mandate, attribution and belonging.
- Kōrero tuku iho are oral narratives held by particular iwi and hapū. Versions differ; name the authority or context you are using rather than presenting one account as universal.
- Origin traditions associate Tānerore with haka and whētero, but avoid reducing haka to a single fixed origin. Haka appear in migration, warfare, welcome, mourning and celebration.
- Historical haka carry specific histories. 'Ka Mate' is attributed to Te Rauparaha and connected to Ngāti Toa history; its widespread use raises permission and tikanga questions.
Worked example
A haka line names Tamatekapua and Te Arawa. Analysis: Tamatekapua is the captain of Te Arawa in migration narratives, so naming him anchors the haka in Te Arawa whakapapa and history. The composer is asserting identity and mandate, not decorating the text. It would be wrong to conclude that all Māori trace to Tamatekapua: whakapapa is specific, and a scholar must locate the claim within the right iwi narrative.
Traps
- Treating whakapapa as a simple tree and ignoring its relational, political work.
- Flattening iwi and hapū differences into one 'Māori' story.
- Citing a narrative without its source, version or authority.
- Using a historical haka without discussing attribution, permission or context.