Tauiwi – blogpost 3

Within the novel ‘Tauiwi’ by Ranginui Walker something interesting that I previously didn’t know before is how the word ‘mana’ was not used in the Treaty of Waitangi, and ‘kawantanga’ was put in its place instead. Mana was used in the 1835 declaration of independence and “ kawanatanga did not convey to the Maori a precise definition of sovereignty” (Tauiwi, 91)  The English version of the treaty is not equivalent with the Maori version the chiefs signed. Due to this Maori were unaware of what was being ceded through the translation being incorrect; if aware Chiefs would have never signed away their Mana to the queen. “ They owned their land at the pleasure of the chiefs” (Tauiwi,91) Henry Williams and his son were blamed with writing the incorrect translation, if written correctly the meaning conveyed would be a much more obvious meaning to the term sovereignty instead of governance in which ‘kawanatanga’ conveyed.  This was significant for me as helped me in gaining better understanding of my country the Maori culture within it, and the history it has.


–         Walker, R. (1990) Tauiwi, chapter 5, pg 91





Kaupapa and Matauranga maori week 2 blogpost

Within the reading Royal’s “Politics and knowledge: Kaupapa Maori and Matauranga Maori” Kaupapa Maori and Matauranga are commonly mistaken for the same terms although when explored, you become aware of their significant difference . Kaupapa Maori is defined as the values as well as plans of action decided by Maori values which express a set of profound cultural values and world view.  It reflects Maori people’s knowledge, skills, attitudes and values of Maori society. Alternatively Matauranga Maori focuses towards knowledge and biblical knowledge due to these activities being deeply connected with one another,   brought by Polynesian ancestors , an doesn’t suggest actions in the way that Kaupapa Maori implies ‘plan of action’. It labels a body of knowledge, this doesn’t offer us with what we could do with this body of knowledge, and to a certain extent it ‘frames’ knowledge. Robyn expresses within ‘Five Maori Painters: Robyn Kahukiwa’ her inspiration of Maori’s fight within war for the future of our children, Maori politics and the loss of Maori land. Kaupapa has been applied here as values and views are a huge part of Maori culture whlist Mauranga Maori could be implied here through the idea of how we paint our own reality in life.

Screenshot (11)


  • Five Māori Painters: Robyn Kahukiwa” Youtube, Auckland Art Gallery.  24 Feb 2014, https://www.youtube.com/watch?v=aOdSpSi-YBs
  • Royal, Te Ahukaramü Charles ‘Politics and knowledge: Kaupapa Maori and mätauranga Maori’, New Zealand Journal of Educational Studies. Vol. 47, No. 2, 2012

semester 2 assessement 1 blogpost 1: manaakitanga

In the reading ‘Nga Putake o te tikanga’ an instructive view is given on the idea of manaakitanga and the fundamental principles and values it includes. The value of manaakitanga is an important aspect of Maori custom and identity; emphasising generosity, hospitality and respect for different people, groups and cultures. Therefore the maraes focus is to for its hosts are to make visitors feel comfortable and welcomed into a caring environment.  The text reads “All tikanga are underpinned by the high value placed upon Manaakitanga – nurturing relationships, looking after people, and being very careful about how others are treated” (Mead, 29).  Manaakitanga is to be used regardless of the situation, it insures respect among everyone within the community. This is seen as an important value in human relationships to remain in a civilised behavior as stated by the text “an expected standard of behavior, an ideal that one should aspire to reach” (Mead, 28)  Not following manaakitanga is seen as disrespectful and not appropriate behavior, you should treat others as you would want to be treated even if  someone is not displaying you the desired appropriate way that is expected.



Mead, H (2003) Tikanga Maori: Living by Maori Values. NZ, Hui


semester 2 assessment 1 blogpost 1: powhiri process

The powhiri process is a welcoming ceremony occuring when visitors arrive at the marae.  when the manuhiri arrive they gather outside the gate of the marae to be welcomed.


Wero is performed as the manuhiri move on the marae atea. A armed warrior is sent out to the enterence way to perfom by putting a sprig of leaves on the ground in front of the manuhiri. if the visitors intentions are peaceful the will pick up this sprig of leaves.

powhiri process 2

women visitors will then a karanga as they move onto the marae once the sprig of leaves has been picked uppowhiri-process-3.jpg

whakaeke is when tangata whenua may perform a haka pohiri to welcome the manuhiri.

powhiri process 4

whaikoreo is when guests and hosts make speeches and after each speaker a waiata is sang.

powhiri process 5

koha layed formally on the marae from the manuhiri is intened to defray costs of the marae but koha given quietly to the organiser of the hui is intended to cover the expenses of the hui. In traditional maori koha is given in food and treased items which ranged from weapons to cloaks.

powhiri process 6

a hongi occurs once the speeches have concluded and koha has been collected. The speakers line to greet everyboday with a hongi. During the hongi eyes should be closed and noses pressed against eachother; through this the formalities of the pohiri are completed. A hongi represents the passing of breath by two people.

powhiri process 7

once greetings are completed on the marae atea, the manuhiri are invited to kai. kai is signiificiant in practising of manaakitangi and through this generousity is shown.

powhiri process 8

karakia and mihimihi includes speakers standing against the wall to get inpiration from its carvings that represent the ancestors of the tangata whenua. a koreo speech will then be delivered.


the final process of the powhiri with a farwell speech taking place. Manuhiri usually begin at the poroporoaki followed by tangata whenua. This acknowleges the hospitality of tangata whenua and ringawera.


Higgins, R., & Moorfield, J., (2004). Nga tikanga o te marae.In Ki te Whaiao; An introduction to Maori Culture and Society. Auckland: Pearson Education New Zealand Limited, pp. 73-74


Final Blogpost

                                Sculpture rasing awareness for animal testing

I have created a sculpture of rat with a syringe stabbed into its back; this is to raise awareness for animal cruelty in particular animal testing.  The materiality of the rat responds to the emotions its feeling; it is confused as to why it is being treated in such unnecessary ways. The use of this material has also created gaps throughout the rat making it see through in areas. This emphasises the fact the humans can’t see the pain we are causing them and how mentally and physically drowning it is for these animals in these environments. Wire also shows the deformity the rat suffered in a testing lab. Inside you can see the liquid begin to flow throughout the rat soon to indulge in painful effects such as seizures and tumours developing.  You will notice how the wire has been wrapped around the syringe giving the purpose of representing that the treatments animals go through has become a part of  their everyday lives and therefore a part of them. My colour palette of silver in gold is effective as silver can be seen as less significant than gold, it shows the worth of these animals is less superior to a humans worth. The syringe which is a human device is gold and the rat is silver showing how humans overpower animals for personal benefits.  This sculpture reflects on my topic of animal cruelty bringing awareness to the cause. A deeper meaning was brought to my sculpture through my technique of wrapping and twisting the wire reflecting the emotions of the animal. A laboratory in a cage is no place for an animal especially to spend their entire life. They are being constantly dragged around to endure further pain as humans began to peck at them with their sharp objects, burning creams, etc.  They do these harsh tests on these animals purely for their own benefit. Animals have emotions, there not just intimate objects that have no feeling and they can’t tell us how much pain they’re in. We can’t explain what we’re doing to them and if we could what would we say? Millions of animal die or suffer in laboratories due to animal testing everyday, its time people were made aware and action to be taken to stop it.


protesters gathering to challenge construction of animal lab at otago university

This protest took place in Dunedin to confront the build of a new animal lab at Otago University.  The main reason this protest happened was to raise awareness to the public of this issue with a variety of animals being tested on here. “As we’ve progressed through this campaign, we’ve noticed that more and more people aren’t even aware that there’s a current animal lab in Dunedin, let alone a whole new one being built,” stated Ms Jackson. This shows what little knowledge the public has about what’s happening in the world around them. At the beginning of the week every animal killed for research in 2015 at the university was represented with 11,000 hearts hung by protesters. Only 1 in every nine animals survive animal test, where did we get the rights to take aware their lives? This protest showed us that people will fight for what’s right but they can only to this if they are aware of what’s happening in the first place.

Here are some ideas i could do for my creative work as part of this assignment.

Animal testing

Within the topic of animal cruelty I would particularly like to focus towards animal testing and how humans use animals to benefit themselves. This topic is important to be as animals do not deserve to be treated the way we treat them. How would you feel to just be thrown around like your nothing? Treated like a prisoner even though you have committed no crime? We can’t explain why were causing them all this pain and if we could what would you say? Humans continue use animals for their advantage, but animals feel pain aswell they have emotions just like us. They want to live just like we do and the way we treat them is just no life at all.

I read an article about a woman who volunteered to be subjected to harsh animal tests in a display in the shop window of Lush cosmetic store’s branch in Regent Street, London.  Shoppers were horrified by the sight they saw, bringing attention to them the reality of what happens to animals behind closed doors. This artist was force fed, pushed and pulled around, given injections, had her skin abraded and smothered in lotions and potions, then endured having a strip of her hair shaved off in the front for ten long hours. Before the performance she  stated  ”I hope it will plant the seed of a new awareness in people to really start thinking about what they go out and buy and what goes into producing it.” She definitely accomplished this as some people couldn’t even bear to watch any longer. This act of bravery being publicly humiliated and restrained affected so many people bringing the truth to their eyes and I’m sure many of those people though twice next time they were buying cosmetics.
works cited:



assessment 3- changing the world, having a say, making a differnece

For my third assessment ‘Te Aro Hurihuri, Changing the world, having a say, making a difference’ I am considering focusing on the topic of animal cruelty.  I want to explore their suffering and what little power they have against human’s actions. Humans are exploiting them for their personal benefit, their lives are being taken away from them and if we don’t do something to stop this, who will?

Animal cruelty is nationwide problem rapidly growing in today’s society. Animals are facing traumatic experiences caused by humans actions as the endure burns, hair loss, rashes and gashes from animal testing; some people even go as far as inserting metal rods through their heads.  Factory farms trap animals in small crowed spaces where they are physically unable to move. Some animals don’t ever get to stand or walk as they are hanged their entire lives for the purpose of keeping their meat as tender as possible for human consumption. They are treated as if they are nothing more than a object without emotions or feelings. Household owners even starve, beat and abuse their pets. They lock them up so they cannot get any exercise, owners refuse to feed them to the point that they are sick and unwell that their suffering overcomes them and they can’t survive any longer. All these punishments they go through take’s animals months even years to recover after what they have been through. people have already began taking action towards this issue such as  rescuing neglected and abandoned animals treating them into recovery,  creating  awareness in online communitites to the issue, and protests have been in place .18578681_10206863064334173_362529855_n 




Up ↑