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Te Kooti's Slow-Cooking Earth Oven Prophecy: A Patuheuheu account and a new transformative leadership theory
Get PDFThe French philosopher Michel Foucault stated: “I don't write a book so that it will be the final word; I write a book so that other books are possible, not necessarily written by me” (cited in O’Farrell, 2005, p. 9). In the same vein, I offer this book, not as a final word, but as a stepping stone for others. He ihu hūpē ahau1 - I am inexperienced in the ways of this world, and therefore I can write only from my particular Patuheuheu perspective and positioning within this book. This work is the culmination of my interest in the past, present and future of Patuheuheu. It is based on my interpretations, which are ultimately shaped by the whakapapa2 and life experiences that form the cultural lenses and filters that determine the way in which the research for this book was conducted. 
Hereditary entanglement – the significance of whakapapa and genealogical locatedness in Māori research: A researcher’s personal experience
Get PDFThis article explores the idea of hereditary entanglement as a concept for recognising whakapapa and the inseparability of genealogical locatedness within the context of Māori research. This article will look at my hereditary entanglement within the context of doctoral research that I completed at Auckland University of Technology. This article will argue that hereditary entanglement is not only unavoidable for Māori researchers who research aspects of their histories and heritage, but that Māori researchers with these connections are, in fact, the only people that can adequately carry out this type of research
Te Korowai
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The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.
I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara.
After an important ceremony held at Pawarenga in 1963, everybody returned to the marae, where a feast had been prepared and then entered the meeting-house for discussions and farewells. One of the elders asked the owner of the korowai (feathered cloaks) to bring them from the base of a monument and place them in the centre of the hall for discussion
Changing World: Music and Youth
Get PDFLights, camera, action!
It is all on from here, there is no turning back now. It is the dreaded fear of forgetting lyrics you know inside out, or messing up a simple dance routine where you have been over the steps a thousand times just before you step out on to the big stage.
These are pressures all singers and performers from professional, aspiring or experienced know of, but understand it is the learning from these experiences we become stronger and better equipped in our craft.
Much is to say about life with its ever-teaching experiences and growth in learning who we are and what we have to give. In this article, I will endeavor to take you on a journey introducing key people who have been positive driving forces in helping me navigate my way through life. You will begin to see why music and youth go hand in hand for me as you become familiar with my family, background and journey.
Blessed I am with having the opportunity to work closely with youth of all ages in my community, as a teacher of life skills and valued based programs ages from the new entrance to the intermediate level. I am also currently working as a facilitator and Programme Coordinator for a Careers and Peer mentoring based programme, both delivered to College level students. My positions place me in the necessary environment to be of positive influence with building positive relationships with rangatahi.
Apart from my love for teaching I am also a music recording artist. My love for teaching about values and principles and passion for music go hand in hand. The passion I have for both music and teaching youth has been inspired by influential teachers I have in my own family.
Both professions allow me to speak life, allow me to share experiences, shed light, bring forth issues I feel need to be heard and brought out into the open. Using music as a medium to teach and communicate through, enables me to reach youth in a more special, unique and creative way.
The reason I have decided to embark on this journey of Music and youth as I feel there to be a great need for good role models in music.
Role models who use their gifts of song and music to nurture, uplift and empower rangatahi. It is with hopes my talents and gifts in Music and teaching will help the future growth of rangatahi
‘They Bleed from Long-Healed Scars’: A Nietzschean Psychological Perspective on the Literature of Inherited Colonial Trauma in New Zealand
Get PDFHow do we account for the ideological orientation of so much of the literature produced by academics in New Zealand over the past three decades dealing with the state of the country’s indigenous population? Specifically, how do we explain the near uniformity in these works when addressing themes associated with the ongoing crises and trauma of colonisation, that are purportedly bearing down on Māori? The self-evident response would be to take this literature at face value – observing the overtly Marxist architecture both of its arguments and the conceptualisation of the salient issues,[i] and unquestioningly assume that colonisation is indeed a current as well as historical phenomenon in New Zealand; that it imposes crises and trauma on the country’s indigenous population; that its causes are systemic; that the coloniser’s racism is the axiomatic governing principle upholding this process;[ii] that there is a culturally, politically, and ethnically monolithic entity known as ‘Māori’; and that Māori agency is so limited that the process appears destined to be perpetually ruinous. This is an extraordinary series of contingent relationships, and obviously exposes itself to serious historical, political, sociological, and cultural critiques.
 
Tinana Te Waka
Get PDFThe book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.
I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara.
This waiata acknowledges the tribal landmarks and boundaries of the Te Rarawa tribe which is located in Ahipara
Is Blood Quantum Back In Circulation?
Get PDFIdentity is one of those elusive concepts that, when hearing the word ‘identity’ uttered, we all nod in understanding. But when we give it just a little thought we soon realise it is as hard to capture as a fruit fly in a glass of sauvignon blanc – just when we think we’ve got it, and we’re poised to flick it out of the glass and hold it up for closer inspection and analysis, it slips away and we’re back to square one. And so the process starts again and is repeated until we are successful in capturing the fly. Much like the fruit fly metaphor, many scholars have set out to pin down this notion of identity, and the copious amount of research in this area is evidence of our determination and need to grasp it. Some general consensus has emerged from the struggle, and it is widely accepted that culture and ethnicity play key roles in issues of identity. An analysis of the identity discourse as it relates to culture and ethnicity reveals a move away from binary and clinical notions of identity that spawned ideas such as blood quantum, to a place where social acceptance and belonging are at the heart of identity. Essentially, one identifies with a group, is accepted by that group, and with that acceptance and belonging comes certain rights (or not) and responsibilities
The Impacts of Contemporary Embalming Practices on Tikanga Māori
Get PDFWhen Māui, in the form of a mokomoko, attempted to enter the sacred portal of Hinenuitepō, the goddess of death, in an attempt to achieve immortality, but was instead fatally crushed by her thighs, we are reminded forever that death is invariably part of life. When a Māori person dies, more often than not, a tangihanga at a marae ensues. In preparation for the tangihanga, Māori have become accustomed to taking their dead to a funeral home to be embalmed. Embalming is a chemical process whereby the corpse is sanitised and preserved which allows the whānau to proceed with the tangihanga, while maintaining a dignified image of the deceased. However, traditional Māori death customs were very different
Playing Cultures
Get PDFThe genesis of this article is a series of observations that occurred at a marae, which are used here as a platform from which broader issues of certain aspects of Māori-Pākehā interactions can be explored and critiqued. The trajectory of biculturalism and its accompanying narrative – as a linear progression of mutual engagement between Māori and Pākehā – has been an accepted orthodoxy in this discourse for decades, with the extent, character, and form of engagement being among the principal points of focus for consideration. However, what is examined here is a radically different interpretation to this approach to biculturalism. The main reason for this is that much of the discourse around biculturalism bypasses the risks for indigenous cultural marginalisation that these narratives have the potential to cause. It is further argued here that there can be an element of racism within the practice of biculturalism that is not merely incidental, but rather functions as one of its central operating principles.
This work is necessarily impressionistic in the manner in which it tackles the issues under review. The aim here is not to be comprehensive, nor to question anyone’s goodwill in the realm of biculturalism. Rather, it is to sift through some of the elements that comprise current iterations of Pākehā roles in bicultural interactions with Māori. One of the central themes that runs through this survey is the dimensions of power relationships and indigenous agency in these interactions, and their potential implications for interpreting aspects of biculturalism. In particular, the possibility is explored here that beneath the goodwill and overtly positive intentions that typify Pākehā engagement with Te Ao Māori is an intricate web of cultural power relationships that unwittingly perpetuate a pattern of Pākehā cultural domination.
The starting point for this analysis is the notion, in the most general sense, of a Pākehā (or more specifically, Anglo-Saxon) cultural deficit existing in the country. What is proposed here is that one of the consequences of this is a particular (and predictable) set of reactions that are borne of a people experiencing this deficit. Of course, these are substantial simplifications, and are acknowledged here from the outset as such. However, the fact that they are generalisations does not necessarily diminish the insights they potentially offer in the area of New Zealand’s distinct bicultural environment. From this point, the cultural customs of pōwhiri and pepeha are used as a starting point from which the intricate web of cultural integration, overlap, and encounter can begin to be disentangled. Consideration is given to the dynamic that exists between te reo Māori and English, where the incorporation of Māori words into the English lexicon is, in fact, playing a key role in destroying the indigenous language. The role of Kaupapa Māori research methodologies is also reviewed, as an example of neo-colonialism wrapped up as a concept that allegedly empowers Māori.
This work concludes by questioning many of the presumptions currently held about the utility of Pākehā engagement with Te Ao Māori. In particular, it sheds light on the ways in which what can superficially appear as favourable types of bicultural engagement have the potential, to the same extent, to entrench structures of Pākehā cultural domination. We deliberately do not offer any prescription for an alternative, but simply state these observations as a base from which further analyses can be carried out, and from which these interactions can be re-contextualised
Atuatanga and syncretism: A view of Māori theology
Get PDFChristianity is shaped by the contexts into which it is planted. This is certainly true of Christianity in a Māori context. Here, I will creatively explore the notions of Māori theology, Atuatanga, and syncretism