Hinenuitepō
There are many stories about the demi-atua Maui. Maui the Trickster, the Shapeshifter, Maui who slowed the sun, who fished up the North Island with his grandmother’s jawbone and stole fire from Mahuika. Well, in another story, Maui decided he needed to achieve immortality. He believed the only way to do so would be to reverse the birth process and overcome death, by crawling up into te whare tangata of Hinenuitepō. After Hinenuitepō’s journey transforming from Hinetītama, she had gathered allies and armed herself in case of attack. Maui navigated the underworld to reach her. As he came across her sleeping body, he shapeshifted into a bird (or a lizard in other accounts). He told the manu nearby to stay silent, not to let out a sound in case she woke up. As he entered Hinenuitepō, her pīwakawaka companions cried out, waking her from sleep. In her rage and sorrow at being violated once again, she firmly closed her legs, bringing the obsidian teeth within her to a close around Maui. Maui was crushed between these teeth and killed for his transgression. This narrative is a powerful reminder of the repercussions of sexual violence and the importance of gaining consent. As we navigate the world, we need to ensure our own sense of entitlement is not harming others, and our goals aren’t put ahead of the safety and mana of others. If any of this content has resonates with your experiences and brings up some big feelings now or in the coming days, please seek help by talking to whānau or contact safetotalk.nz
Hinetītama
After creating Hineahuone, Tāne went on to have a relationship with her. They produced a daughter, Hinetitama. Tāne became distanced from Hinetitama while she was growing up, and when he returned to her life she did not recognise him. He did not disclose his identity, and they entered an intimate and sexual relationship. After they had several children, Hinetitama wanted to learn more of her ancestry. She repeatedly asked Tāne who her parents were, and upon his refusal went on a journey to discover that Tāne was her father. In distress, and with support from the wāhine around her, she left Tane. She waited until her children were fast asleep and her husband distracted. She journeyed across te ao mārama and fled to the underworld, transforming into the atua Hinenuitepō. Torn by the love for her children, she sought refuge in the underworld carving out a safe space for her to welcome and care for all her descendants in death. This story is a powerful reminder of the consequences of sexual violence, and the abuse of power that leads to it. Tane’s actions were devastating, and as a result brought death and the Underworld into being. In some retellings, Tāne went through a redemption process of acknowledging his accountability and seeking knowledge to heal himself. Through her journey, Hinetitama recognised that she was no longer able to live the life she had been and needed to find herself. She transformed into the version of herself that could live up to her values and the talents she had to share with the world. Hinenuitepō should always remind us of the ability and rights of survivors to have agency – the ability to make decisions in their lives to seek healing. If any of this content has resonates with your experiences and brings up some big feelings now or in the coming days, please seek help by talking to whānau or contact safetotalk.nz
Mahena
Hokianga tradition tells us the genesis of the ancestral landscape. This began with the ancestral mountain, Te Ramaroa who begat the twin peaks Puketi and Paeroa. They begat a daughter, Tamaka, the peak who stands in the shadow of the grandparent Te Ramaroa and the twin boys, Paora and Mahena. Paora stands at the foot of the parent Paeroa, but Mahena stands in the bay beyond Koutu. Mahena was banished to that place far beyond his whānau after sexually violating his sister Tamaka. Then at the foot of the parent Puketi, is the small hillock which is Tangihia, the stillborn child. From these mountains and landforms came the hills and whenua which became the homes and tūrangawaewae of generations of descendants of Kupe. Mātauranga Māori is full of stories that tell us about what can happen when we harm one another, and how our tūpuna managed sexual violence within whānau and communities. This narrative reminds us that there are consequences for sexual violation, and that sometimes our actions might mean we aren’t welcome in certain spaces. Given the significance of whānau, hapū and iwi to Māori, being banished from our communities sends a very strong message that we do not tolerate sexual violence and no longer have the privilege of being able to draw on those networks. Different regions have their own narratives around how sexual violence should be dealt with and different tūpuna that we can draw strength and inspiration from. If any of this content has resonates with your experiences and brings up some big feelings now or in the coming days, please seek help by talking to whānau or contact safetotalk.nz
Defining sexual violence
Sometimes it can be difficult to work out what sexual violence is, especially when you are young and the person harming you is also someone you love. Sexual violence can include sexual acts someone does or tries to do by pressure, coercion or force. Sexual violence can be done by a stranger, friend, or family member, and in spaces we think we should be safe in. We might notice some red flags when someone treats us in a way that isn’t okay. Do they touch you in ways that make you feel uncomfortable? Do they behave differently when it is just the two of you? Do they say things that give you an icky feeling in your stomach? Are you scared to tell someone about what they’ve said or done because they’ve asked you not to, or even threatened you? Even if you love someone, you do not have to tolerate or put up with any of these behaviours. We know what tapu means, its significance in understanding our sacredness as humans, and connection to atua. Sexual violence is a violation of our tapu. Sexual violence violates the sanctity of te whare tangata, ure and the significance of sex in bringing life into the world. Sexual violence impacts our mana, tapu and wairua, but also the mana, tapu and wairua of our whānau, hapū and iwi. Prior to colonisation Māori never tolerated sexual violence. In fact, when it did happen, it was dealt with quickly and seriously. You are a taonga and every part of you is tapu. No one has the right to touch you in a way that makes you feel uncomfortable, or pressure you into doing things you don’t want to. If any of this content has resonates with your experiences and brings up some big feelings now or in the coming days, please seek help by talking to whānau or contact safetotalk.nz
Boys' experiences of sexual violence
Sexual violence can happen in any situation or space where someone has more power than another person. Colonial sexism and racism can create spaces where Māori boys are at risk of harm. Our news and media tend to position Māori boys as aggressive, staunch and not likely be on the receiving end of violence. In reality, boys and men can be taken advantage of by others who have more power than them. They might find themselves in situations that are complicated and tricky to navigate. Sometimes when Māori boys and men speak out about their experiences of sexual violation, their stories might be challenged, not taken seriously, or met with more harm. Social expectations that boys and men always want sex mean that people think boys must have wanted it, and sometimes boys themselves might come to believe that they were pursuing the person who violated them or were responsible for it. Sometimes, a power imbalance might feel like a thrill, a whirlwind, or like you’re finally capturing the attention of someone important. But people should never take advantage of the power they have over other people. But please know, that if you have experienced sexual violence, it is not your fault and it is not okay. Māori boys and men who have been sexually violated deserve to have their stories heard, and to be supported in their healing. If any of this content has resonated with your experiences and brings up some big feelings now or in the coming days, please seek help by talking to whānau or contact safetotalk.nz
Te ara toi ora
What is sexual violence?
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Te ara toi ora
Want to learn about sexual violence?
Our ancestors took sexual violence very seriously as it was considered a violation of the mana and tapu of another person. Our pūrākau are very clear about the consequences of sexual violence and the importance of pathways to healing for those affected. Take a journey with us to learn more about sexual violence and its impacts.
On this page you can explore cornerstone concepts, knowledges, practices, values and pūrākau from Te Ao Māori about sexual violence. Pūrākau like these help us to understand the dynamics of mana and tapu, and how we relate, enrich or diminish one another. Concepts from Te Ao Māori are noted in purple, concepts from specific iwi are noted in green, and social justice concepts that relate to our lives as Māori are noted in yellow.
Tini whetū ki te rangi, he iti te pōkēao ka ngaro
A small cloud overhead will obscure the stars (Elder, 2020).
A small group can overcome a multitude of difficulties? Seek support from whānau and friends when others try to dim your light!