The French philosopher Michel Foucault stated: “I don't write a book so that it will be the final word; I write a book so that other books are possible, not necessarily written by me” (cited in O’Farrell, 2005, p. 9). In the same vein, I offer this book, not as a final word, but as a stepping stone for others.  He ihu hūpē ahau1 - I am inexperienced in the ways of this world, and therefore I can write only from my particular Patuheuheu perspective and positioning within this book. This work is the culmination of my interest in the past, present and future of Patuheuheu. It is based on my interpretations, which are ultimately shaped by the whakapapa2 and life experiences that form the cultural lenses and filters that determine the way in which the research for this book was conducted.

This article introduces and sets the parameters of my faith-world based on whakapapa (genealogy) and whakapono (faith) and outlines my whakapapa links to whakapono: Patuheuheu and Ngāti Whare to Ringatū; Te Kooti’s Te Umutaoroa prophecy gifted to Patuheuheu; Ngāti Manawa and Catholicism; and Ngāti Porou to Te Hāhi Mihinare. I also describe some of my experiences pertaining to Pentecostalism and Mormonism—a highly significant theological experience for me—and my lingering encounters with Taoism and Hinduism. Overall, I show how whakapapa is connected to whakapono and explore the facets of my faith that have shaped my personal theology.

The COVID-19 worldwide pandemic has caused the world to stop. It has disrupted traditional funeral processes for Māori and Samoan peoples. Their collective ways of mourning were particularly affected, as social distance restrictions and travel bans meant they were unable to physically gather in large numbers. Despite the disruption caused by COVID-19, digital innovation has meant these groups have been able to remain socially connected, at a physical distance. This cohort has also been able to maintain collective interconnectivity with their family and friends during times of grief. Through the digital space, funerals are still able to be a communal time of mourning, support and comfort. As insider researchers, we present our stories, chants and oratory during times of sorrow, while centring our collective digital resilience.

When Māui, in the form of a mokomoko, attempted to enter the sacred portal of Hinenuitepō, the goddess of death, in an attempt to achieve immortality, but was instead fatally crushed by her thighs, we are reminded forever that death is invariably part of life. When a Māori person dies, more often than not, a tangihanga at a marae ensues. In preparation for the tangihanga, Māori have become accustomed to taking their dead to a funeral home to be embalmed. Embalming is a chemical process whereby the corpse is sanitised and preserved which allows the whānau to proceed with the tangihanga, while maintaining a dignified image of the deceased. However, traditional Māori death customs were very different.

This article explores the idea of hereditary entanglement as a concept for recognising whakapapa and the inseparability of genealogical locatedness within the context of Māori research. This article will look at my hereditary entanglement within the context of doctoral research that I completed at Auckland University of Technology. This article will argue that hereditary entanglement is not only unavoidable for Māori researchers who research aspects of their histories and heritage, but that Māori researchers with these connections are, in fact, the only people that can adequately carry out this type of research.