Our literature is not whole, it is not showing fully who we are in this country
– Patricia Grace
In my creative work, I’m looking back to understand and possibly heal and possibly rewrite history, so that I feel better about it really – Kim Scott
In a less than two weeks, I'll go through the final stages of examination for my PhD. The entire process has taught me much more than I could have anticipated, particularly about the value and possibilities of fiction and Indigenous writing, and about craft. I haven't been able to say or write much about the thesis because, right up to the latter stage of writing it, I think I was still discovering what it was really about. The fictional project began early on, but the big picture took some time to nut out.
To celebrate the upcoming conclusion of this project, here is an edited excerpt from the introduction that explains a bit about the subject matter of the thesis and why it was written.
My thesis consists of two parts. Part One is the critical component, called ‘Grappling with Space: Going Beyond Historiographic Metafiction in Baby No-Eyes and Benang (From the Heart)’. Part Two is the creative component, which consists of a novel, Rēkohu Story. My work in this thesis addresses questions I had about how to write a novel that both reveals a history that has not been well understood or represented in the past, and also explores the complexity of contemporary Indigenous cultural identity. Conducting a close reading of specific texts by two Indigenous writers, Baby No Eyes (1999) by Patricia Grace, and Benang (2002) by Kim Scott, using the characteristics of historiographic metafiction as a frame, provides greater insight into how these texts operate as fiction and explore wider issues around cultural/historical identities.
This thesis engages three possible audiences: writers; Indigenous People (engaged in the project of cultural reclamation / decolonisation); literary scholars (with an interest in Indigenous or historiographic metafictional literature). Of course these groups are not necessarily distinct and are best envisaged as overlapping spheres. To varying extents I am situated within all three groups. In addition, as a New Zealander of Māori, Pākehā and Moriori descent, I had questions about why certain histories in New Zealand had been misrepresented over long periods of time, and why, even after these representations were revealed to be erroneous, they still continued to hold precedence. For example, I contend that despite comprehensive historical writing and work by the Moriori people, Michael King, The Waitangi Tribunal and others, distorted understandings of the history of Rēkohu (Chatham Islands) persist.
Finally, the thesis asserts the potential of fiction to challenge and enrich understandings of history and self (personally, culturally and nationally). The creation of stories that investigate history from different points of view and different time periods allows for Indigenous perspectives to continue to gain new cultural and societal life and replace long held national myths.
(The following article describes myths still prevalent: http://www.stuff.co.nz/archived-stuff-sections/archived-national-sections/korero/498166/Moriori-revival as does this article that describes the necessity of producing new school journals to refute the inaccuracies expounded in older editions: http://www.stuff.co.nz/national/4789044/Rewriting-the-history-of-Moriori. Scott Hamilton, on his studious blog Reading the Maps, has written several long pieces on the myths that persist, including: http://readingthemaps.blogspot.co.nz/2009/04/myth-that-wont-go-away.html, http://readingthemaps.blogspot.co.nz/2008/06/pseudo-history-in-onehunga.html)
I can't say too much about the novel yet, but it consists of three intertwined narratives: a contemporary young woman of Moriori, Māori and Pākehā descent seeks her family’s origins; a Moriori slave and his Ngāti Mutunga mistress run away together in 1882; and the spirit of a man who died during the invasion of the Chatham Islands (Rēkohu) is stuck in the realm of the living, watching his people suffer slavery and the loss of their lands and waiting for the time when his descendants will discover the truth of their origins and reclaim the powerful legacy that has been buried by multiple colonising forces.
I feel incredibly fortunate to have had the opportunity to write this thesis. And more passionate about the subject matter now than when I began. As usual, there is an extensive list of people and organisations who made the project possible, including the International Institute of Modern Letters, Maui Solomon and Susan Thorpe, the Hokotehi Moriori Trust Board, my supervisors and workshop mates, and of course my whanau.
ME RONGO - IN PEACE
Kōrerorero - Conversations
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