‘Reflecting Humanity, Or Lack of It’: Ancestral Intelligence and Whakapapa Authority in Wāhine From Gang Whānau

The body is where ancestral intelligence operates, where colonial harm has accumulated over generations, and where healing becomes physically possible. Mana Wāhine scholarship has theorised wāhine Māori authority as ancestral and structural, transmitted through whakapapa and whenua. How that authority lives in the body has remained under‐theorised. This article works from pūrākau shared by 20 wāhine Māori from gang whānau over 2 years of engagement, gathered using a Mana Wāhine pūrākau methodology. Four expressions identified by recurrence across the findings, Pūmahara, Wā, Tohu and Tiakitanga, account for how ancestral intelligence arrives through whakapapa, works in the body and is refined in consequence. What these wāhine describe here has rarely been recorded and never on these terms. The article extends Mana Wāhine theory into the somatic dimension of wāhine authority and challenges clinical and institutional readings of wāhine Māori knowing as pathology.

Authors

Publication Details

Journal
Kōtuitui New Zealand Journal of Social Sciences Online
Published
2026-08-27
DOI
https://doi.org/10.1002/kot2.70051
Primary Topic
Indigenous Health, Education, and Rights
Type
article
Field-Weighted Citation Impact
0.00

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article

‘Reflecting Humanity, Or Lack of It’: Ancestral Intelligence and Whakapapa Authority in Wāhine From Gang Whānau

Paora Crawford Moyle
Kōtuitui New Zealand Journal of Social Sciences Online
Indigenous Health, Education, and Rights
article

‘Reflecting Humanity, Or Lack of It’: Ancestral Intelligence and Whakapapa Authority in Wāhine From Gang Whānau

Paora Crawford Moyle
article en

Abstract

The body is where ancestral intelligence operates, where colonial harm has accumulated over generations, and where healing becomes physically possible. Mana Wāhine scholarship has theorised wāhine Māori authority as ancestral and structural, transmitted through whakapapa and whenua. How that authority lives in the body has remained under‐theorised. This article works from pūrākau shared by 20 wāhine Māori from gang whānau over 2 years of engagement, gathered using a Mana Wāhine pūrākau methodology. Four expressions identified by recurrence across the findings, Pūmahara, Wā, Tohu and Tiakitanga, account for how ancestral intelligence arrives through whakapapa, works in the body and is refined in consequence. What these wāhine describe here has rarely been recorded and never on these terms. The article extends Mana Wāhine theory into the somatic dimension of wāhine authority and challenges clinical and institutional readings of wāhine Māori knowing as pathology.

Kōtuitui New Zealand Journal of Social Sciences OnlineVol. 21(3)
Health Research Council of New Zealand
Quality Education
Openalex Percentile: Top 7%
Indigenous Health, Education, and Rights
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