Tua korero

📍Cook Islands
Historical photographs

Photographs and paintings give us a glimpse into the past — but not everything we see is truth. Many early images of Pacific peoples were staged to push a colonial narrative — one that painted islanders as “uncivilized” and in need of “salvation.”

Missionaries and colonial photographers often orchestrated scenes of cannibalism or violence to justify their presence and portray Pacific communities as incapable of governing themselves.

This wasn’t unique to the Cook Islands — similar tactics were used across the Pacific, especially in Fiji during the 1840s–1870s, where fake scenes were spread as propaganda to shock European audiences, many of these photographs were plastered over postcards and stamps as pushing the narrative further they were seen as desirable due to their “exotic” & “savage” nature. 

These portrayals still shape how we view our ancestors today. What might look like a “savage” moment in history was often a setup — the same people, same props, staged again and again.

So what does this mean for us?

It challenges us to question what’s real in historical records and how misinformation framed our heritage. These images weren’t reflections of truth — they were tools of control.

Every culture, even those deemed “civilized,” has its own history with cannibalism — including Europeans who practiced medicinal cannibalism well into the 19th century. Yet only ours was used as proof of inferiority.

The more we dismiss or hide from our history, the more we lose the chance to understand and reclaim it. Our ancestors’ stories deserve depth, not shame.

Two Brothers Turned into Fish
(Myth/legends)
📍Rarotonga – Paengataua Ko’utu

Te-atua-aratini-Tini and Te-Mauri-te-va-nanga were two inseparable brothers from the village of Rutaki. They loved flying kites and spent their days gathering kiri’au (wild hibiscus bark) to make them.

One day, their mother Rirei, frustrated they were still playing, scolded them:
“Stop with the kites. Go make reef shoes instead!”

Though the sun was already setting, the boys worked through the night making shoes and, before dawn, went to fish near the Avaavaroa reef inlet. The ocean was alive—turtles swam by, the fish shimmered beneath them. They caught plenty and offered the best of it to the sacred Paengataua Ko’utu Marae(Where we turn- sacred ground) a place of spiritual significance.

But when they returned home with the remaining fish, their parents were angry.
“This is all you brought?” they grumbled.

Hurt, the boys said:
“We’ll return to the sea. But we won’t stay.”

As they walked toward the ocean, their mother realized too late what they meant. She cried out—but the boys stepped into the water, disappearing beneath the waves. A mysterious sound echoed from the Marae.

They had transformed into fish—Te-atua-aratini-Tini became Rōrō, and Te-Mauri-te-va-nanga became Au, never to be seen again in human form.

If you ever catch these fish—don’t spear them. Free them.
They are not just fish. They are the brothers, still swimming. Eager to serve their parents.

The following is one of three chants passed down over generations.

Ko Poroaki Marie E

E Ko’utu ei Parngataua ia.
Te atua aratini te mata’iapo
Ko te Mauritevananga e Tamariki e,
Ko Poroaki Marie e.
Ko Poroaki Marie e
Tuku Ana Kia oro e
Ko tu ka oki oki e ma’ara ake Ana
Te Metua ki nga tama,
E Poroaki Marie e.

A scared ground at Paengataua. Te atua aratini is the elder. Mauritevanga is the younger. Instruction should be gentle. Let the children have some freedom and they will remember their parents teachings. Be harsh and they will leave. So be gentle.

(Arãpõ Mauri mate/ Season for ghosts by Jon Tikivanotau M. Jonassen 🥀)

Full text and citations available on our Discord server, to join our discord please just follow our link tree in our bio !

Investigating how museums in the Cook Islands reflect colonial and Christian influence—critiquing biased narratives, advocating for indigenous knowledge, and exploring the potential for truly decolonised cultural spaces.

Using three museums on Rarotonga, Cook Islands as case studies for what our culture deems significant enough to display in our museums. Discussing intersectionality of museum ethics and the influence and effects Christianity has on museum spaces and how they navigate ethically telling our history.

Where is Tangaroa now ?
📍LMS
(Archived material/ missionaries)

Idol’s and cultural material was hastily either destroyed or stolen by resident missionaries in the first years of contact the Cook Islands had with the European world. Much of these carvings and the processes on how to make them have either been eradicated or became a dying art form.

Here is some archived material about Isaia Papehia (Son of Papehia) and his travels to London and Dublin from 1853 - 1856 

In Dublin, Isaia attended the 1853 Great Industrial Exhibition, describing it as “one very wonderful thing he had seen in London was men and women whose breasts heaved and whose eyes were full of tears, he thought them living creatures, but on touching them was surprised to find that they were things made."

The London Missionary Society Museum in Blomfield Road, London at the time of Isaia’s visit, showing the large Rarotongan staff god Tangaroa (centre, inverted), said to be “twelve feet high, which was brought home by Rev. John Williams, in the ‘Camden’ from Rarotonga”– The Juvenile Missionary Magazine, September,1847

According to Isaia, he “never saw an idol till he saw the idol of his forefathers in the Museum of the London Missionary Society in London.” 

“That idol was 14 feet high and was the idol of his own grandfather [Tinomana ariki] of which he had heard much; the sight of it affected him to tears, and he expressed deep compassion for the people of his native land. 

According to Isaia the idol [Tangaroa] “is a great big fellow and when I saw him I was greatly astonished and climbed up and broke off a piece of his nose to take to Rarotonga, and I asked Dr. Tidman to let me take him back to Rarotonga, to show the young people the things their fathers worshipped but he said ‘No, let you do that” (Gordon, 1863; )

Museum’s are spaces for centuries that have exploited other countries cultural artefacts and customary instruments in order to educate their secular societies about it. Yet we forget all the generations of our people who haven’t been afforded that same luxury, who wouldn’t be able to identify our own idols and cultural artefacts. 

Did you recognise Tangaroa ?

Origins of Raemaru
Legend/Location

On the west side of Rarotonga stood a proud mountain, named Maru she was higher than any other mountains. So high in fact she would shield the people of Puaikura during sunrise with her shadow, allowing them with more time to sleep. Jealously was rampant amongst other villagers on opposite ends of the island, but the envy of Maru eventually spread outward towards the other outer islands.

Specifically the island of Aitutaki, chiefs Vaeruarangi and Tamatoa decided on a plan. They gathered their strongest warriors and told them to carry it out. Preparations of the descent would take months but it would be worth it in the end. The warriors said their prayers to their god Rongo and set out for Rarotonga, they had planned to arrive in the dead of night. They evaded any other villagers on the way to the base of Maru, whilst everyone in the village of Puaikura was sound asleep the Aitutakian warriors went to work cutting the top of Maru.

The task took several hours through cutting the mountain, the now more difficult task of moving it was at hand. The Puaikura people awoke to the sounds of grunting huffing and puffing, although to some this was viewed as spiritual activities nevertheless they sent a group of warriors from Puaikura inland to investigate the disturbance.

To their surprise they witnessed the Aitutakian warriors running off with their their prized mountain, they chased after the Aitutakian men and as they pursued the group bits of the mountain fell off behind them.

The Aitutakian warriors got away, all that remains of Maru are bits of rock fallen along the way to Aitutaki. After four days the warriors made it to home, although not the size of a mountain there was enough to maintain a hill this hill was called Maunga Pu, meaning top of a mountain in remembrance of their achievement.

Back in Rarotonga the Puaikura people were adjusting to their new lifestyles, although some we're annoyed with the new wake up times, many saw it as a blessing as they could start their days earlier and catch bigger and better fish.

They renamed Maru as Raemaru meaning empty shadow.

(Tua ta’ito no Avaiki manava- Jon Jonassen)

📍Vaka Puaikura, Rarotonga
Paranormal/ Spiritual places

Toka Tarava (embedded stone laid across) is a well known spot in the district of Puaikura. Located in Akaoa this area included the residence of the Paramount chief (Are Ariki) who resided here before Christian introduction, aswell as an entertainment house (Karei) and numerous marae (sacred areas).

The embedded stone was a spot where a giant fearsome warrior slept while he guarded access to the entertainment house and palace. Across from this spot was a sacred spot where warriors would drink and converse over kava. The surrounding rocks in the area young boys would be waiting and playing.

Small stone adzes found in the area have concluded the stories passed down through the families of Oakirangi and Enuarurutini who are descendants and still reside in the area.

Visitors over the years have spotted unusual occurrences in the area including but not limited to the following

- Doors opening with anyone or any gust of wind present
- Fires burning without any aid
- Drumming echoing from the valley beyond

Most who have experienced paranormal encounters have not been related to those in the area, this could also be a contributor to the hauntings.

The season of ghosts in the Vicinity of the embedded stone usually centres on the tangi ka 'ara, drum sounds coming from the sacred wooden drum. A drum not widely used or made since the arrival of Christianity its distinct beat and sound echoing throughout the area.

(Arapo mauri mate - Jon Tikivanotau M. Jonassen)
(Photo of Avarua by G. R Crummer)

📍Pukapuka
(Marine/Location)

In the northern group of the Cook Islands (14 miles/23 Kilometres) from the southwest of Pukapuka lies the submerged coral reef of Tema/Tima.

Rock and coral of the reef are not exposed above water but lay just under it. Waves and heavy sea breaks continuously cascade over the reef.

Tema/Tima reef has been measured approximately by 550 by 360 meters (1800 by 1180 feet), Covering a submerged but shallow areas of 0.16 square kilometres.

First written finding of the reef was by an Aitutakian warrior by the name of Tima, along his travels to sail to Nassau he was chased away by an individual referred to as “Ngalewu”. As he returned to his island home of Aitutaki he came across the reef and named it Te Toka-O-Tima (The stone of Tima).

Another sighting was by Commodore John Byron on June 21st 1765.
The reef was sighted again by Captain Williams Williams of the missionary ship “John Williams” on May 15th 1864.

It is said you can see the Reef overhead on a flight to Pukapuka.

Latitude: -11° 04' 60.00" S
Longitude: -165° 37' 59.99" W

(Discoverers of the Cook Islands and the Names they gave- Alphons M.J Kloosterman)

📍Aitutaki
(Weapons/warfare)

The use of slingshots in pre European times was seen as one of the main “weapons of war”. The islands of Atiu, Mitiaro and Aitutaki have several historical accounts surrounding its use & accuracy.

In Aitutaki a smaller type of sling with a platted cord that conveniently slipped over the thumb was used. For a larger sling the cord would be wrapped around the wrist, this was done to balance the weight & speed.
A stone was then placed in the pouch, and swung around the head multiple times, eventually the “held-cord” around the thumb was let go.

The stone would then fly with great force and velocity, but only depending on the person wielding the sling would determine the accuracy.

The use of a Pe’e was used to promote good marksmanship and encourage others of your tribe, whilst trying to antagonise the enemy and create distractions for them to miss their mark.

An example of this as follows :

E Rongo, E Tane ! (O Rongo, O Tane)
Moria to tangata ki te rima (Support thy man in thy hand)
Kavea tahau pohaki (Direct your stone)
Ki te mata I katau (To the eye on the right)
Kia hinga tiraha (That he (the enemy) fall face upwards
Tiria tana pohaki (Direct his (the enemy’s) stone)
Kia ava I te one (That it may land on the earth)

(Araura Enua - Howard Henry)
(Photo of slings : Bishop museum)
(Photo of sling weaving and stones: Arts and (Crafts of the Cook Islands - Te Rangi Hiroa/ Peter Henry Buck)

Kia Orana all,

A Big Meitaki Maata to all that have stayed by me during my off season all that time has definitely paid off.

A New Year with Tua Korero, we want to bring you the most out of Cook Islands history and storytelling.

I have been working to bring you amazing new content for the year including
- Podcast
- Live Q&A
- Videos
- Digital planners and learning material
- More accesible Indigenous literature
- Community based Live streams

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If you want more out of Tua Korero please join this server as everything is shared here. Also a great way to share literature , digital material and have discussions. There is already material on there now, and will be updated frequently!

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All of our platforms are in our Bio !

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……

I am also in the last Semester of my Masters degree in Heritage Conservation and Museum Curating.

I have also been awarded a Job at the Ministry of cultural development Cook Islands as the new Museum Curator for our heritage sector.

I hope with my new position I am able to share with you guys behind the scenes at the museum and make more education around our Heritage sector accessible !

If you want to follow me personally for museum and heritage work follow for updates

(Tua Korero will not act as a branch of the Ministry and will still only be managed Independently by me.)

-Elsie Hosking

Makea Takau Ariki

It comes to no surprise that women within our traditional indigenous societies had positions of power, the lack of gender roles ensured women could be seen at the same if not higher status of their fellow men. 

The introduction of Christianity on our shores changed the way we understand hierarchy, Missionaries also influenced the pushing of women getting titles as they were a lot easier to mitigate with than men. 

The most influential rises to power was through Makea Takau Ariki, who’s rise to power was through the selling of her land in Avarua to the Church in 1843 aswell as the proximity to the local harbour.

The harbour and the church headquarters being at such prime locations meant that passing whaling ships or “explorers” coming into the harbour would be greeted by Makea Takau Ariki, this only elevated her title higher on an international scale.

Through this influence many outsiders built this idea of a Queen which we never had in our culture until this circumstance.

Makea Takau power as an Ariki and first governor of Rarotonga took a major turn when the colonial armed powers of France overtook Tahiti, this posed a threat to Rarotonga and Makea reached out to the British in 1888 to start a protectorate. This was despite her suspicion they were also an upcoming colonial power. 

The English residence on the island of Rarotonga such as the Nicholas family and so on, urged the Makea to fly the British flag because of such rumours that the French would invade. Makea being under a lot of stress but still being sceptical said she would secure the flag to the pole but wouldn’t pull it unless the French showed up. 

Through her relationship with the church and her relationship with the new colonial powers, Makea Takau Ariki solidified her power and influence. 

The establishment of the Protectorate meant there were going to be large power shift in Rarotongan society, Makea understanding this but was unable to do anything as the British representatives will now dictate her. Records show even though she was adamant in her position she still tried to interfere in matters that she remained unheard in. 

Happy Cook Islands Language week !

Ancestral migration 

Major migration into the pacific by our ancestors solidified our indigenous belonging to the pacific, much of what we had developed as a people and our cultural practices started through migration. 

In history we see this as two major migrations, Austronesian people living in Sahul, which was the major land mass consisting of Australia, New Guinea and Tasmania, aswell as the Lapita people who came a 30,000 years after the settlement of Sahul. 

The lapita people were distant ancestors of present day Taiwan, with many remnants of their voyages and pottery left throughout the pacific. The making of lapita pottery stopped because of a lack of clay making materials in the pacific islands, but this is also why we do not have a lot of information about them.

Present day Pacific Islanders are seen as a mixture of both major migrations, we are both Austronesian’s and Lapita people. 

Now for Cook Islands we are apart of the Eastern Polynesian migration which happened a 2,500 years after major pacific settlements began. Because of this new environments pushed for new changes, and in this we created our own ways of practicing culture and in turn our language changed as well. 

Eastern Polynesia in itself is very close because of this, many of us share the same ancestors and our Languages seem so close they could be differentiating dialects. Māori is a term not just associated with Cook islanders but also New Zealand, this is because of our ancestral ties we are all the same or come from the same people. We also have Kānaka Maoli of Hawaii,  Mā'ohi of Tahiti and Māori of Rapanui. 

Understanding our ancestors history is very important in how we centre ourselves within the pacific, through the influence of colonisation many of our ancestral ties to migration and island inter connectivity stopped. Much of the influence in our ancestors and their ties can be seen throughout how our ancestors name placed locations. Because of this we have placed like Rangiatea (the old name for Matavera village) which is taken from Ra'iātea in Tahiti, or Takitimu which was taken from the tribe Vaka Takitumu. 

Eastern Polynesia is connected we are one !

Let’s change the name !

Happy Cook Islands Language Week!

Our ancestors gave names to places all over the pacific, the continuation of name placing and their purposes have been greatly beneficial to tracing back our ancestors and the progression of our language. 

Captain James Cook had named us the Hervey islands, in honour of a British lord of admiralty, a 50 years or so later we were named again this time in honour of Captain James Cook by a Russian Cartographer Admiral Adam Johann von Krusenstern.

There has been many conversations for a name change but no action, the last referendum for a name change was back in 1994 where 69% of Cook islanders voted against the name change. There was also some talk back in 2019 to change the name that in the end became a conversation. 

Many excuses for the name change include costs, retaining to a name for the sheer “convenience” and people finding pride in a name by indigenising it. There is nothing remotely indigenous or cultural about adopting an English name and then trying to repackage it as something that is our own. This is the problem with Kūki 'Airani, the roots of this name are still very colonial.

For the most part all our islands individually have their own names and traditional names, even place names within our villages have remained the same but why haven’t we got a name collectively? 

Cause before colonial intervention we weren’t grouped together, it wasn’t until cartographers coming into the pacific creating boundaries for islands collectively put us all together. Within our islands we have many different facets of the same culture, some like Pukapuka that have a elongated histories very different to the rest, all with different dialects, dance song and cultural practices. 

Many islands in the pacific have readopted names that reflect their language. For our ancestors place names connect us, they reference where we've been and where we are going. Place names are not only a reflection of the culture and dialect but also the people, without affording the people their right to change out a name that doesn’t reflect them is a problem. 

We should adopt a name by our people for our people !