Waiariki by Patricia Grace under the lens of postcolonial representation

Ann Marie Baldonado, Fall 1996 : An essay on representation by Ann Baldonado to give context to a prominent Native American author’s book, Waiariki (Patricia Grace).

Baldonado explains that marginalized communities do not have control over their own representations, as it highly depends on factors like the way in which the work is interpreted and the fact that there are few or inaccurate representations that exist in the predominantly European world. Because representation relies heavily on interpretation, Baldonado explains that it is necessary to constantly question representations for its content, concerning who is being represented, for what intended purpose, context of historical time and place, tone, and strategies in communication. This is where the issue of representation manifests itself as the understanding that the representation is true for the entire underrepresented group or even marginalized groups in general. It is important that while unpacking and analyzing the reading to keep in mind the context in which it exists and that the work does not represent the culture in its entirety as the person representing the marginalized group struggles to “speak for oneself” as limitation presents itself in interpretation. The goal of self-representation is to challenge the status quo and attempt to confront the representation forced upon minority groups by the dominant group. With this in mind, Patricia Grace’s Waiariki highlights Maori values, spirituality, the way in which the individuals navigate in a predominantly European (or Pakeha) society, and generational or familial relationships. The challenge of self-representation shows itself in the first chapter as the character Hera struggles to speak up against microaggression while her confrontational sister Rose refuses to sit back and allow it to persist. This shows the difference in the way some individuals tackle issues of hegemonic ideologies. It also shows up in the chapter “Valley Summer” as a Maori teacher expresses the difficulties the students face in representing themselves. For example, “although they talk in whispers and nudge one another they do not offer me any words. And when I speak to them they nod or shake their heads. Their eyes take the floor” (68). The teacher then goes on to elaborate on students’ clay work and poems as a way of expression, but in the end, the student destroys his own clay artwork. This shows the difficulties in which young Maoris face when expressing themselves whether it be in art or spoken word. Waiariki also describes gender roles throughout the book. In the chapter Autumn, the characters are involved in a gala in which the Nanny fixes Rominata’s hair and the women gather to peel potatoes, kumara, and corn while Ed, Eru and Tahi contribute by organizing goods for sale, sharpening knives, preparing the earth oven for cooking, and cutting wood. Gender roles are also displayed throughout the book explaining that men go fishing while women and aunties take care of the household matters. In the chapter Holiday, a young Maori woman visits her grandparents and helps them with their daily activities. She explains that she helps her grandmother with dishes, polishing the floor, and making jam, while she helps her grandfather with feeding the farm animals and working in the garden. Lastly, the chapter At the River, describes a woman speaking up to children mocking their grandfather as they spend time fishing together, explaining that they should speak to him with respect, not ridicule. The grandfather didn’t thank her for standing up for him but instead defended the children. When the grandfather died, the woman took on the role of supporting the children and allowing for emotional assistance. This might be shedding some light onto deeper gender issues that could be seen as the suppression of women's voices. These excerpts highlight the differences in which Maori men and women navigate the world during this time, assigning different tasks for each gender. The book leaves a strong impact on Maori and non-Maori people. For Maori people it shows cultural resilience and revivance, as traditions, values, and morals are passed down from generation to generation although not passed down exactly the same way, it is still cherished and is constantly evolving with more and more strength as time goes on. There is an incredible force of wanting and needing to be heard by the community and the dominant culture, influencing Maori people to speak their truth and sing louder. For non-Maori people, the book gives an insight into the daily Maori lives, featuring elements that impact them and the significance of spirituality, family ties, dreams, and the land. It pushes non-Maori to see things from a different perspective and to take the time and consider the depth from which their culture and heritage stem from. Personally, as a non-Maori individual, the book impacted me in a way that urges me to contemplate the way I interact with the spiritual realm and the neighboring community. It is inspiring how the individuals featured in the book rely heavily on each other and in doing so, continues to revitalize their traditions in a new way, different from their ancestors but still honoring them.