Aro-Mind

From time to time, I am asked whether I believe Io to be a pre-European tradition or not. Here are my thoughts: I am open to the idea that the Io tradition does have a history prior to the arrival of the European to Aotearoa-New Zealand. Given the multiplicity of atua in the traditional Māori pantheon, it is likely that someone, somewhere was inspired enough to conceive of one, overall and superior atua.  My question, however, is this: can we be finally conclusive and definitive about it? Is it possible to finally prove that Io is pre-European? In my view, I don't think so. As I say, I am open to the possibility. I am just doubtful whether we can prove the Io tradition to be pre-European - it could be, it might not be. I have found that evidence asserting Io as a pre-European tradition is unconvincing and occasionally disappointing. For example, Michael Shirres (who I met and knew) relied solely on the work and evidence of my granduncle Māori Marsden in his book He Tangata

Every language is a temple, in which the soul of those who speak it is enshrined. Oliver Wendall-Holmes, American Jurist The value of the Māori language is not so that we say in Māori precisely what we would say in English anyway; but rather that the Māori language is the vehicle of or an avenue into a distinctive way of thinking about, explaining and ultimately experiencing life.  For, after all, this is the value of any language – a distinctive way of experiencing, responding to and explaining life[i]. Languages share things with each other and they also differ in significant ways – and it is this ‘significant difference’ that we ultimately seek to give expression to as we foster, grow, and advance Te Reo Māori today. Of course, it is important to acknowledge that the Māori language is a taonga, a treasure of inestimable value. We should, therefore, act to ensure its future. We should also remind ourselves that New Zealand has certain obligations and responsibilit

MM recognises that workplaces are not just physical - rather they are spiritual, emotional, intellectual, social spaces. The goal is to create the best circumstances whereby people can do their best work. According to mm, attention needs to be paid to the spiritual, emotional, intellectual, social dimensions of the space so that the best circumstances are achieved. (This is what is meant by 'one has to use the right kete for the right contents' or 'the tikanga/kawa for one house is not right for another'.) There are a number of ways of achieving this: clarity of kaupapa (attention paid to the name of the space, communicates kaupapa and intention) Clarity concerning who is the space for? (Hence the question 'mō wai tēnei whare? in karakia for opening a whare) Placing of a mauri stone is about intentions and setting the energy conditions for the intentions to be achieved Opening blessing is about directly addressing the physical structure as the

'A  peak experience  is a moment accompanied by a euphoric mental state often achieved by  self-actualizing  individuals.  The concept was originally developed by  Abraham Maslow  in 1964, who describes peak experiences as "rare, exciting, oceanic, deeply moving, exhilarating, elevating experiences that generate an advanced form of perceiving reality, and are even mystic and magical in their effect upon the experimenter." [   There are several unique characteristics of a peak experience, but each element is perceived together in a holistic manner that creates the moment of reaching one’s full potential.  Peak experiences can range from simple activities to intense events;   however, it is not necessarily about what the activity is, but the ecstatic, blissful feeling that is being experienced during it.' (Wikipedia,  https://en.wikipedia.org/wiki/Peak_experience)

Far out Bob Jones is insulting! The idea that any gains or improvements that Māori have made since the 19th century are entirely as a result of Pākehā generosity is ignorant. And the idea that Māori exist today because of their Pākehā whakapapa (when clearly both is the case) is offensive.  The old hackneyed argument that ‘there are no pure Māori in the world today’ is used (yet again) here by Jones as the reason why Māori ought to feel grateful to Pākehā. We only exist because of Pākehā - a view also promulgated by Hobson’s Choice.  This is deeply offensive as - we can infer from Jones's comments - that he believes there is nothing of value to be found in a person’s Māori identity, history, culture and experience. The only thing of value, that modern Māori ought to be grateful for, is what the Pākehā world has given him/her - language, culture, values, prosperity, their very existence. I really hate this kind of veiled (and not so veiled) racism because as I respond to it, I see t