Aro-Mind

Here is some thinking out loud about an idea called 'iwi icon projects'. The purpose of the proposed 'iwi icon' projects is to demonstrate creativity and innovation in mātauranga Māori and involving Māori communities (iwi), to model ways of conducting initiatives of excellence and esteem within iwi communities and to develop activities that are both economically and culturally sustainable (at the same time). The inspiration for the project can be drawn from a number of places. Firstly, the name of an eponymous ancestor might be used, such as Raukawa. The meaning of the name itself might catalyse a new creative activity, such as the creation of a new perfume based upon the raukawa plant. A second potential source of ideas are taonga of traditional association and obvious association with a particular iwi. For example, Lake Taupō and Tongariro have long been associated with Ngāti Tūwharetoa. Taranaki has long been associated with the iwi of that region. The idea is to fin

‘Pū’ is an old term for an expert. ‘E ngā pū, e ngā weu…’ is an expression addressing experts in various fields. A pūkōrero is a master orator, someone who is truly skilful and adept as a public speaker. Kēpa Ehau of Te Arawa is an example of recent times. Although I did not see Kēpa myself, I have heard tapes of him and havestudied some of his whaikōrero. A pūkōrero is not merely a person who knows a lot of stuff, or who even speaks a lot. In my view, a master orator is one who is skilful in capturing the minds and hearts of the people in front of him/her. They are adept at articulating their points skillfully, clearly and also at reading the mood of the people, holding their attention, drawing their support… etc. (An example of a pūkōrero in another culture is Dr Martin Luther King. See ‘Ihave been to the mountain’ speech) A pūwānanga is a term for an expert in the activity called wānanga. In my view, wānanga is about trying to understand a question, problem, issue before us. To wāna

Here are some ways of thinking about identity. In compiling a conventional CV, the usual paradigm is to include material which demonstrates a person's ability, skills, talents and experience which enables that person to do the job they have. Hence, the focus is upon skills and experience so that one can feel comfortable that this is the right person for the job. In a sense, one can say that this way of thinking about identity is historically based - based upon their skills and experience expressed in history - but its real purpose is to create confidence in future scenarios. One might say that this identity based upon action, upon what a person is capable of doing. A second way of thinking about identity, and one which in uplifted in iwi and Māori settings, is the idea of the heritage of the person. Their whakapapa, their genealogies, ancestors and so on flow into a person and provide information about the identity of a person before they actually do anything. This way of thinking

Could one compose in the pōwhiri form in a similar way to classical compositions such as the sonata, cantata, mass and so on? The pōwhiri represents a form - it is a sequence of events taking place over time. Certain pre-formed events - karanga, wero, whakaeke, tangi, whaikōrero, waiata, hohou rongo - occur every time a pōwhiri takes place. Hence, one could seek composers to 'compose' a pōwhiri in the same way that classical composers composed masses, requiems and so on. Is this possible? What would it entail?

On the whole, I see the relationship between the supervisor and the researcher as an important relationship vital to the growth of both individuals. For the supervisor, research mentorship is a key process by which our ideas are disseminated, are deepened further (through the work of the student) and by which successors to our work might be identified. From my point of view, the goal of the student is not necessarily to gain a qualification (although this is important too), but rather for them to go through the, at times, strenuous experiences to emerge as an independent thinker, a vital and alive presence in the world. As doctoral research, particularly, concerns the creation of new knowledge (something no one else has ever thought of before), this means one has to become independent in their thinking – learning from past masters and teachers, but ultimately coming up with something new that transcends yet is born of all that is already known.