Aro-Mind

Here are some notes from a recent paper entitled 'Some Speculations on Māori Identity in the New Zealand of tomorrow'. Available from www.charles-royal.com In advocating for a new identity 'post-settlement' of historical Treaty of Waitangi claims, it might be helpful to offer some thoughts on the Treaty. In my view, the Treaty was never designed as an instrument for the alleviation of grievance. Rather its purpose was more forward looking, guaranteeing and entrenching certain rights to those representing 'tino rangatiratanga' and establishing new rights for those representing 'kāwanatanga'. I do not believe that my ancestors, who signed the Treaty upon Kapiti Island and elsewhere, would have signed the Treaty if they truly believed that their rangatiratanga was soon to be seriously compromised and undermined. Rather I think they saw the Treaty as a way of entrenching their position as well as introducing some order into relationships with the newly arriv...

Herewith some ideas about the 'new iwi'. Clearly we are living in a time when participation by iwi members in the life and affairs of their iwi is variable. I think one of the key challenges facing iwi is 'meaninglessness'. What does it mean to be Ngāti this and Ngāti that? In my view, the new iwi, the iwi of tomorrow will exist if we can creatively and fundamentally provide meaning and value to people's lives through participating and engaging with their iwi. (Cultural pride, obligation, a sense of duty, these have limited motivating powers.) Hence, I think we need to fundamentally readdress what it will mean to be an iwi and a member of an iwi in years to come. Here are some thoughts. An iwi is a community that shares relationships with certain important and specific ancestors who are manifested in specific places (e.g. marae, wāhi tapu etc). This is part of what is meant by 'tangata whenua'. An iwi is a community who derives identity, culture, heritage a...

In theatre traditions throughout the world, one can find a variety of approaches to performing. Perhaps the most well know is the use of mimesis in western theatre. In this approach, it is said that an actor dons the mask of a character and for a time acts out that character. Whilst this is not the only kind of approach in western theatre, this is a key aspect of it. As an approach to performing, Ōrotokare has been exploring the concept of whakaahua, which literally means ‘coming to form’. In traditional Māori performance, it appears that excellent performance is achieved when an audience believes that a performer has been transformed in some way. That is, a performer is not merely like or akin to something but has actually been transformed themselves. Usually this means that a performer has become an atua, or a divine presence. We see this idea reflected in the following expression used for a woman who has achieved excellence in dance: ‘Ko Hineruhi koe, nāna i tū te ata hāpara.’ (You ...

Hineruhi is dawnlight - a beautiful, soft, feminine light that shines forth at the beginning of day. She is the dawn maid, the dawnlight that sparkles and dances upon the morning dew. She sparkles, glimmers, radiates. She cleanses and makes things pure. She is playful and light. The Hine energy takes us across thresholds - receiving and transforming. As Hinetītama, she facilities the birth from Te Pō to Te Ao. As, Hinenui-i-te-pō, she facilitates the transition from Te Ao to Te Pō. The Hine energy is concerned with passing through doorways and entering new realms and her song comes in the form of the karanga. Hineruhi receives, transforms and offers. She receives Tāne's gift, nurturing it, transforming it, ready to make offerings to the world. Her lover is Tānerore. She inspires him as he inspires her. We delight to be in Hineruhi's presence. She cleanses us and she awakens our spirits. The Māori word for beauty and one we can associate with Hineruhi is 'pūrotu'.

Tānerore is a magnificent and handsome masculine energy. He is the son of the sun and Tānerore is a term used for the quivering of light on a very hot day. Tānerore is generally associated with sunlight on clear days. The Tāne energy is assertive in quality. He is concerned to project himself into the world. Tānerore is a particular kind of Tāne energy. He is associated with sunlight, a quality that shines forth into the world, illuminating and warming things. Whilst Tānerore is powerful and magnificent, his dance is not fearful. We are not scared of him. On the contrary, we wish to be in his presence as we wish to bask in the sunshine. He is warming, powerful, illuminating, radiating, shining. Tānerore's lover is Hineruhi. He inspires her, she inspires him. The Māori term for handsome and the word we can associate with Tānerore is 'marutuna'.