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What is generally made less explicit, at least in scholarly analyses, however, is how this inherent motility allows the “worlds” whakapapa encompasses and generates to proliferate and be scaled. —Who is that you do eat? —Those who are killd in war. Paleček, Martin, and Mark Risjord. 2009. Transforming translations: Whakapapa , the “Woven Universe”10 To translate whakapapa into conventional ethnographic idioms such as “kinship” or “genealogy” is inevitably to objectify it, in the sense of imposing a certain form on a mode (or rather modes) of relational dynamism that admit of no such fixed borders in their own terms and within their own perspectives—ontologies (in the sense both of theories and ways of being) that constantly extend themselves beyond their own self-defined (and self-defining) limits as an inevitable effect of an impetus toward generative encompassment. Selfe L. ———. Genealogies of religion: Discipline and reasons of power in Christianity and Islam. ———. Dominion Museum Bulletin 11.

During ceremonial gatherings, whakapapa are recited by speakers at the beginning of their formal orations as a means of establishing their right to speak on that land, especially vis--vis other Māori present, as the “living face” of their ancestors. Ngā kōrero a Mohi Ruatapu, tohunga rongonui o Ngāti Porou: The writings of Mohi Ruatapu. 2002. Tukutuku panels inside meeting houses are woven by two people passing strands of split kiekie root between each other, and a tuku is a transaction (such as the gift of a taonga) establishing an ongoing reciprocal relationship. 2012. In an account written with the purposes of their project in mind, I consider what Hauiti’s efforts to translate their whakapapa (genealogies and oral histories) into digital forms might imply for an anthropology that would seek to reframe questions of difference by mobilizing such native “anthropologies” in the service of disciplinary self-renewal. 2011. The developers were being asked to perform a complex feat of ontological articulation—to write software that would reproduce and extend the ontology of Hauiti’s whakapapa, allowing it to encompass and continue to generate novel (in this case, digital) forms. [A]nthropology is not about “how we think they think.” It is about how we could learn to think, given what they say and do.

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