Ko Ranginui, ko Papatūānuku nā rāua ko Rūaumoko.
Ko Rūaumoko, nāna ko Manuongaonga.
Ko Manuongaonga, nāna ko Uetonga.
Ko Uetonga, nāna ko Niwareka.
Ka moe a Niwareka i a Mataora, ka puta ko tāmoko, ko tāniko ki te ao tūroa!
“Ngā ngāngā a Mataora,
Ngā mahi a Uetonga.”
The essence of Mataora,
The art of Uetonga.
. . . . . .
Tattooing is common throughout many Pasifika cultures across Te Moana-nui-ā-Kiwa. Tatau (Tāhiti and Sāmoa), tatatau (Rarotonga) and kakau (Hawai’i) are other forms of mahi kirituhi that are still practiced to this day on their whenua. Mahi tāmoko practiced in Aotearoa is unique to Māori society. The distinctive patterns used in mahi tāmoko and also toi whakairo rākau differed from the designs of other Polynesian societies. Mahi tāmoko was on the verge of being lost, but over the past decade, the art has been revitalised and being a wahine or tāne maumoko is becoming slowly becoming normalised... Tāmoko, but moko kanohi and moko kauae in particular are an important aspect of Māori art and culture. Today, tāmoko is seen as a sign of cultural identity and celebration, yet we still have so many stigmatised opinions from Pākehā and Māori towards receiving them - why? Why are as Māori questioning and denying our own from receiving taonga Māori?
. . . . . .
He aha ō koutou whakaaro i tēnei kaupapa? I’m curious.