Raranga progress

Here’s a pic of (most of) my recent kete (kits, baskets) and 2 pikau (backpacks) to date… Making progress. 




This year, as well as te Reo, I’m learning Raranga. Here are two of my first firsts. (Then a third.)

My first kete riwai (potato kit). Which I didn't give away yet because, uh, it's not wildly presentable.

My first kete riwai (potato kit). I haven’t given this one away yet because, uh, it’s not wildly presentable.

My first kete whakairo (which I gave to my lovely niece, Rose)

My first kete whakairo (which I gave to my lovely niece, Rose)

My fourth kete whakairo...almost actually presentable! Both these kete are a Tauranga Moana patiki (flounder) pattern.

My fourth kete whakairo…almost actually presentable! Both these kete are a Tauranga Moana patiki (flounder) pattern.

Stop the Press

I’ve been meaning to add a link to a piece I wrote for Scoop about ‘The State of the Media’, so here it is: Stop The Press. It’s a bit of an epic that grew out of trying to write a “review” for Scoop Review of Books of Nicky Hager’s “Dirty Politics“, which I was going

This cartoon is from October 1912, "The Maoriland Worker"

This cartoon is from October 1912, “The Maoriland Worker”

to call “Dirty Journalism”. But while I was working on it, “Dirty Political” ‘news’ kept happening, the election was coming up, and it seemed like a standard review wasn’t going to do it all justice. Meanwhile, I started reading (in some cases re-reading) a whole bunch of books about journalism, some new, some classics, some fiction, some non, and I recommend them all (see below for the list). Which is how the review turned into a bit of an epic.

The bottom line from a personal perspective is that I’ve come to the conclusion that the mainstream/corporate (whatever one might like to call it) news media does more harm than it does good, despite its mavericks and truth-tellers. Which is not to say I have any great ideas about where else one can go to learn about the world. For me, it’s a combination of long-form journalism, the source itself (as in, why not just read the media release directly, rather than read the media release as reprinted in msm?), NGOs, a few blogs, some overseas outlets, and books. My main source for NZ news is the RNZ website and Scoop, plus a couple of blogs. (I’m no longer on Twitter or Facebook.)

I can’t imagine how you could read the following (and/or work in journalism) and not come to something like the same conclusion:

• Davies, Nick. Flat Earth News: An award-winning reporter exposes falsehood, distortion and propaganda in the global media. (Random House, 2008.)

• Davies, Nick. Hack Attack: How the truth caught up with Rupert Murdoch. (Faber & Faber, 2014)

• Hager, Nicky. Other People’s Wars: New Zealand in Afghanistan, Iraq and the war on terror. (Craig Potton, 2011)

• Hager, Nicky. Dirty Politics: How attack politics is poisoning New Zealand’s political environment.(Craig Potton, 2014)

• Hager, Nicky. The Hollow Men: A study in the politics of deception. (Craig Potton, 2005)

• Herman, Edward and Noam Chomsky. Manufacturing Consent: The political economy of the mass media. (2008 edition. Random House)

• Leibovich, Mark. This Town: Two Parties and a Funeral—Plus, Plenty of Valet Parking!—in America’s Gilded Capital. (Blue Rider Press, 2013)

• Leveson, Lord Justice. “Report into the Culture, Practices and Ethics of the Press.” (2012) (OK, so I didn’t read all the volumes, word for word.)

• Lewis, Charles. 935 Lies: The future of truth and the decline of America’s moral integrity. (Public Affairs, 2014)

• McAfee, Annalena. The Spoiler. (Vintage, 2012)

• Moorehead, Caroline. The Letters of Martha Gellhorn. (Chatto & Windus, 2006)

• Sinclair, Upton. The Brass Check: A study of American journalism. 1919.

[Sinclair published the book himself and waived copyright, so it is available for free download at several sites including: https://archive.org/details/cu31924026364251 ]

• Sinclair, Upton. The Jungle. (1906)

• Waugh, Evelyn. Scoop: A novel about journalists. (1938)


Pōhutukawa: Te Rākau Kirihimete o Aotearoa

A trip around Mauao to look at the blooms. (Click on an image to have a closer look and cycle through the slide show.)

Only in Tauranga?


Rotorua Half

Finished the Rotorua Half Marathon today.
Then had fish and chips at Maketu.
Glorious summer day…or late spring…or whatever.


Journalism, Memory & Forgetting

This is ‘a version’ of a paper I gave at the 2014 Journalism, Media and Democracy (JMAD) Centre conference, Media, War and Memory.  The talk/paper was/is titled
The Past is Not a Foreign Country: Why Journalists Should Write a Better ‘Second Draft of History’ and looks at how we allocate (or mis-allocate) memory around our colonial history, particularly with respect to contemporary reporting on Treaty of Waitangi issues. Excuse the philosophical style type etc. rambling at the top. If you want the journalism/empirical stuff, just go down to the section headed “Journalism and History”.

In this paper I’m going to look at memory and collective memory first from a philosophical perspective – this is to make the case that the business of personal and collective memory lie at the heart of our existence both as individuals, and as citizens who, in theory, want to have an identity, a place where we belong. Put another way, memory and remembering are viscerally existential matters.

Next, I look at how journalists help or hinder in forming that collective memory – in this particular case, I do that by investigating a year’s worth of reporting on Treaty settlement issues.

(The black and white photos throughout of various commemorative/battle sides in Aotearoa New Zealand are from architect Geordie Shaw’s amazing and beautiful M Arch thesis, titled The Lost, Erased, Unseen, and Forgotten: Translating into Architecture the New Zealand Wars, which you can read online right here, and you should.)


Tapuaharuru RedoubtWhat is memory? The answer to that question depends on who is asking it: The neuro-scientist. The teacher. The historian. The gerontologist. For the philosopher – in particular the phenomenologist – consciousness and memory are effectively one and the same thing. Without remembering, without memories – that is, consciousness over time – I don’t know who or what I am because I don’t know where I came from, what I’ve done, where I’ve been, what I’ve thought, whom I’ve loved and loathed.

Because of the way consciousness and time and memory overlap, one can actually make the much stronger claim: it’s not just that without memory (consciousness of time) that I don’t know who or what I am, I may not even know that I am – I may not even “be”.

In a phenomenological sense — indeed in an existential sense — an “I” or “me” that only exists for an instant is no “I” at all.

Perhaps the first in the Western tradition to seriously investigate memory was St. Augustine — the 4th century theologian and philosopher – which he did in his book Confessions:

In the vast hall of my memory…sky land and sea are available to me together with all the sensations I have been able to experience in them, except for those which I have forgotten.

There also I meet myself and recall what I am, what I have done, and when and where and how I was affected when I did it.

But it’s not just that my past introduces me to my present self. it is also the source of my future self. Here’s Augustine again:

Out of the same abundance in store, I combine with past events images of various things, whether experienced directly, or believed on the basis of what I have experienced; and on this basis I reason about future actions and events and hopes.

Te PorereSo here I am – me, and my continuous past, my memories. There’s obviously still something missing, and that is the world I emerge into. It was the phenomenologists, among others, who really began to challenge the possibility of an isolated individual consciousness – a la Descartes’ res cogitans (thinking thing) – or at least the possibility that such an individual could make any sense to us as beings-in-the world.

A key player in this shift, and which lay at the core of the phenomenological school of thought, was Heidegger and his re-conception of the person as Da-sein, literally being-there, but it’s usually left un-translated because it is philosophically untranslatable. (Anyone writing anything about Heidegger must acknowledge his links to Naziism. The question of how his philosophy should be considered in that light is important, and I certainly don’t have an answer. There’s a good recent piece about this in the Oct. 9, 2014 issue of The New York Review of Books by Peter E. Gordon.)

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