29/01/2026
KIA ORA..THIS POPPED UP ON MY PAGE, SHARED BY A BEAUTIFUL SISTAR..DIVINE TIMING..X🌿💚
The whakapapa of rākau through Tāne Mahuta and his many wives
Within mātauranga Māori, rākau descend through whakapapa that reflects relationship, environment, and purpose. Tāne Mahuta, atua of the forest, did not populate the ngahere alone. Through his unions with atua wāhine, distinct rākau came into being, each carrying the qualities, domains, and responsibilities of both parents.
These unions articulate a system of knowledge in which plants are understood as descendants rather than resources, shaped by relational origins, atua influence, and ecological role rather than abstract classification.
Ruru Tangi Akau
Through Tāne Mahuta’s union with Ruru Tangi Akau, the rākau kahikatoa and kānuka emerged.
Kahikatoa, often known as mānuka, is a rākau of endurance and protection. It thrives in exposed and disturbed landscapes, stabilising whenua and providing shelter for regenerating life. In rongoā Māori, mānuka is widely recognised for its support of chest and respiratory complaints, including coughs, congestion, bronchial conditions, inflammation, and the symptoms associated with colds and flu. Decoctions of leaf or bark have traditionally been used to clear the lungs, support fevered bodies, strengthen breathing, and aid recovery during seasonal illness.
Mānuka is strongly associated with cleansing and protection through its antimicrobial and antiviral qualities. Traditionally, it has been used to help the body resist and recover from viral and bacterial infections, particularly when immunity is compromised. Its use in rongoā extends to skin ailments such as cuts, wounds, boils, sores, infections, eczema, and inflamed or broken skin. Washes, poultices, and balms prepared from mānuka were applied to cleanse wounds, reduce infection, and support healing. This reflects its whakapapa as a guardian species, protecting vulnerable spaces in both the ngahere and the body.
Kānuka carries the same lineage but expresses a gentler, more soothing energy. While it also holds antimicrobial and antiviral properties, kānuka is often associated with calming, softening, and restoring rather than strong cleansing. In rongoā Māori, kānuka is commonly used to support recovery from colds and flu where the body is depleted, easing inflammation, soothing irritated tissues, and restoring strength after illness. It is also valued for its support of sensitive or inflamed skin conditions, including rashes, eczema, and dry or reactive skin.
Kānuka further supports the nervous system, helping the body settle after physical illness, stress, shock, or emotional strain. Together, mānuka and kānuka represent a complementary whakapapa of protection and restoration. Mānuka acts as the firm guardian, assisting the body to fight viruses and infections and strengthening defences, while kānuka provides gentle care, calming inflammation, restoring balance, and supporting recovery.
Rerenoa
Through Rerenoa, Tāne Mahuta became the ancestor of tataramoa. Tataramoa inhabits forest margins and climbing spaces, binding itself to other rākau for support. Its thorned form and reaching growth reflect protection, persistence, and adaptability. In rongoā, tataramoa has traditionally been used not only for wounds and inflammation, but also for calming the nervous system. It is known for its ability to ease anxiety, low mood, and emotional restlessness, and has been used as a sleep aid to support deep rest when the mind is unsettled. This reflects a whakapapa concerned with both physical defence and emotional repair, supporting recovery where stress, pain, or trauma have taken hold.
Tutoro Whenua
Through Tutoro Whenua, Tāne Mahuta is associated with kohekohe.
Kohekohe occupies sheltered forest environments and carries a whakapapa of nourishment, balance, and internal harmony. In rongoā Māori, kohekohe has been traditionally used to support the whare tangata, particularly in relation to menstrual and reproductive wellbeing. It is associated with easing heavy and painful menstrual flows, supporting endometriosis-related pain, and calming inflammation and discomfort within the pelvic region. Its use reflects deep knowledge of cycles, balance, and internal regulation, aligning closely with wāhine wellbeing and the rhythms of the body.
Whakapapa and relationship
Whakapapa is not singular or fixed. A rākau may hold more than one lineage depending on context, place, and purpose. These overlapping whakapapa do not contradict one another, but instead reveal different dimensions of relationship, responsibility, and use.
Through these unions, rākau are understood as kin rather than commodities. Engagement with them, whether through rongoā, harvesting, or care of the ngahere, requires acknowledgement of their ancestral relationships and the obligations those relationships carry.
Ko te rākau he uri nō ngā atua.
Ko te whakapapa te taura here i te ngahere, te tangata, me te ao wairua.
References
Foster, T. (2012). Plant Heritage New Zealand: Te Whakapapa o ngā Rākau = Interpreting the Special Features of Native Plants. Bushman’s Friend. ISBN 9780473219123
Roberts, M.
Ways of Seeing Whakapapa. Sites New Series, Vol 10 No 1, 2013.
Foundational discussion on whakapapa as an ecological and genealogical framework, including Tangaroa-based lineages and plural ontologies.
Best, E.
Maori Religion and Mythology. Dominion Museum Bulletin.
Records Tangaroa, Hutu, pōhutukawa at Te Rerenga Wairua, and the descent of plants and beings through coastal and transitional domains.
Ngā Whakapapa o Ngā Rongoā Rākau.
Unpublished mātauranga Māori teaching document.
Provides direct whakapapa linking Tangaroa and Rehua to Hutu, and from Hutu to kawakawa and pōhutukawa.
Riley, M.
Maori Healing and Herbal.
Supports kawakawa use in rongoā, tangihanga, cleansing, and spiritual transition.
Orbell, M.
The Illustrated Encyclopedia of Māori Myth and Legend.
Accessible summaries of Tangaroa, atua domains, and liminal whakapapa traditions.
