Calay News
After centuries abroad, the remains of indigenous New Zealanders are returning to the country, having been stolen by grave robbers or sold as macabre curiosities by European settlers. Since the arrival of Captain James Cook in New Zealand in 1769, some settlers have developed a strange fascination with the remains of the Maori and Moriori peoples native to the Chatham Islands. In the 19th century, under the guise of crude scientific research, indigenous human remains were looted from cemeteries across the country, which still outrages many New Zealanders.
Since 2003, experts from the Te Papa National Museum in Wellington have been traveling the world in search of these remains. The museum’s repatriation program, led by Te Herekiekie Herewini, has succeeded in recovering the remains of nearly 900 indigenous people, estimating that there are still between 300 and 400 remains in institutions around the world.
Recently, the remains of 95 ancient New Zealanders and six mummified tattooed heads were recovered from seven institutions in Germany. In Maori culture, these remains are called tupuna,” or ancestral remains. However, recovering these remains involves more than a logistical issue. Te Arikirangi Mamaku-Ironside, who is in charge of repatriation at Te Papa, is dedicated to identifying museums that hold indigenous Maori remains and negotiating their return.
Mamaku-Ironside explains that early colonial museums in New Zealand used to trade objects with overseas collectors, which led to their remains ending up in museums in other countries. This trade developed as a network, although at the time it was not considered illegal or unethical. Today, the repatriation program seeks to establish and confirm which assets were illegally collected and traded in New Zealand.
The repatriation process, backed by the government, is sensitive and has a spiritual aspect. Before retrieving the remains, Mamaku-Ironside requests time alone with them, introducing himself and explaining the purpose of helping to create a pathway for them to return home. After arriving in Wellington, the remains are returned to their tribe after a powhiri ceremony marking their return.
This program seeks to alleviate the trauma of having the ancestors stolen and ripped from their home, and Mamaku-Ironside feels he has fulfilled his mission when this occurs. For him, the ancestors’ journey does not end even after their passing, but until they return to their community.
