title: Comparisons of stakeholders' perceptions and attitudes of tourism impact in Mt Qiyun, Anhui Province, China

authors: Li, Ping

subjects: Tourism

abstract: This thesis was conducted in Qiyun Mountain, Anhui Province from the commencement of November, 2012, to the end of May, 2013. Qiyun Mountain is well known for its long history of Taoism, its unique Danxian landscapes, numerous cliff inscriptions, and ancient Huizhou style of villagescapes. This thesis attempts to compare perceptions of tourism impacts from the perspectives of different stakeholders’ and their attitudes towards future tourism development and their suggestions for further sustainable tourism. While any application of Western literature on stakeholders’ perceptions of tourism impact in the context of a rural Taoism community in China may have limitations and currently many studies in the Chinese academic literature have focussed primarily on local communities and economic impacts, this study tried to obtain a grounded understanding of daily realities by adopting an ethnographic research method to collect data. This approach involved ‘Semi-structured interviews’, ‘Participant observation’, ‘Conversation’, ‘Field notes’, ‘Photography’, ‘Using secondary documentation’, and formal ‘Questionnaires’. Analysis of the interviews was based on thematic analysis methods and textual analysis software, while an analysis of survey data was undertaken using SPSS 20.0.  
This thesis has six main research objectives. The first is to investigate visitors’ perceptions of tourism impacts in Mt Qiyun, and their evaluations of Qiyun tourism. The second objective is to investigate the views of residents who live in ‘below mountain’ villages, and discover their attitudes to tourism development. The third objective therefore, investigates tourism impacts from the Qiyun People’s perceptions, that is, the residents who live in the mountain village that until now has been the core of the attraction. The fourth objective is to investigate the nature and degree of tourism impacts in Mt Qiyun from local governmental officials’ perceptions. The next objective is to simply compare the different perceptions and attitudes towards tourism impacts. Finally the thesis draws on the evidence and speculates in the context of the wider literature the extent to which it is possible to generalize from the study to a wider conceptualization of tourism impacts on Chinese communities. As outlined above, four stakeholder groups were chosen to be researched, and were classified as  ‘residents who live on the mountain’, ‘ residents who live below the mountain’, ‘visitors’, ‘Government officials’. Thus, a large number of samples were obtained in this thesis. The total number of semi-structured interview from 4 different stakeholders reached 124 respondents, comprising 36 respondents from residents below the mountain, 28 respondents from residents on the mountain, 40 respondents from visitors, and 20 respondents from government officials. In addition three questionnaires were sent to three groups, namely residents below the mountain (n=768), residents on the mountain (n=75), visitors (n=1391).
The findings firstly provide an insight into how stakeholders perceive tourism and its impacts in Mt Qiyun from environmental, social-cultural and economic perspectives. It is found that government officials are more likely to focus on the positive environmental impacts than other three stakeholders. Respondents drawn from the two resident groups both clearly realized the benefits and costs which tourism had brought to the local community. The mountain residents who frequently have contact with visitors mentioned the negative impacts created by a number of visitors’ activities. With reference to social-cultural impact, it can be seen that residents on the mountain are the most affected group when compared with the other three stakeholders. Both government and visitors have a low awareness of social-cultural impacts; and because visitors only stay a couple of hours, it is really difficult for them to deeply experience how tourism influences local life, culture, and value systems. For most government officials, they lived in Xiuning country, and just worked in Qiyun town; and most travel to the mountain only a few times per year. When assessing the residents below the mountain it was found that this group have more favourable perceptions than government and visitor groups, but lower than the residents on the mountain. Regarding economic impacts, except for residents below the mountain, stakeholders confirmed the positive role of tourism in benefiting the village and local area economically. Residents below the mountain showed their dissatisfaction over many economic items, and strongly agreed with a view that tourism development leads to an ‘unbalanced industry structure’, ‘unfairness of income distribution’, ‘higher living expenses’ and ‘increases the income gaps between rich and poor’. Secondly, all stakeholders expressed dissatisfaction for different reasons about the current state of Qiyun tourism. Yet all hope the mountain could be developed yet further rather than simply sustain the current level of tourism activities. It suggested that to sustain rural community tourism, every stakeholder needs to be considered; especially those of local residents. Residents should be encouraged to not only enjoy participation in the sharing of tourism economic benefits, but also have some opportunities to say something in the decision making process. The thesis also describes a ‘social harmony’ model in the Qiyun Mountain area with respect to social-cultural, political, economic and environmental issues.

text: Comparisons of stakeholders' perceptions and attitudes of tourism impact in Mt Qiyun, Anhui Province, China This thesis was conducted in Qiyun Mountain, Anhui Province from the commencement of November, 2012, to the end of May, 2013. Qiyun Mountain is well known for its long history of Taoism, its unique Danxian landscapes, numerous cliff inscriptions, and ancient Huizhou style of villagescapes. This thesis attempts to compare perceptions of tourism impacts from the perspectives of different stakeholders’ and their attitudes towards future tourism development and their suggestions for further sustainable tourism. While any application of Western literature on stakeholders’ perceptions of tourism impact in the context of a rural Taoism community in China may have limitations and currently many studies in the Chinese academic literature have focussed primarily on local communities and economic impacts, this study tried to obtain a grounded understanding of daily realities by adopting an ethnographic research method to collect data. This approach involved ‘Semi-structured interviews’, ‘Participant observation’, ‘Conversation’, ‘Field notes’, ‘Photography’, ‘Using secondary documentation’, and formal ‘Questionnaires’. Analysis of the interviews was based on thematic analysis methods and textual analysis software, while an analysis of survey data was undertaken using SPSS 20.0.  
This thesis has six main research objectives. The first is to investigate visitors’ perceptions of tourism impacts in Mt Qiyun, and their evaluations of Qiyun tourism. The second objective is to investigate the views of residents who live in ‘below mountain’ villages, and discover their attitudes to tourism development. The third objective therefore, investigates tourism impacts from the Qiyun People’s perceptions, that is, the residents who live in the mountain village that until now has been the core of the attraction. The fourth objective is to investigate the nature and degree of tourism impacts in Mt Qiyun from local governmental officials’ perceptions. The next objective is to simply compare the different perceptions and attitudes towards tourism impacts. Finally the thesis draws on the evidence and speculates in the context of the wider literature the extent to which it is possible to generalize from the study to a wider conceptualization of tourism impacts on Chinese communities. As outlined above, four stakeholder groups were chosen to be researched, and were classified as  ‘residents who live on the mountain’, ‘ residents who live below the mountain’, ‘visitors’, ‘Government officials’. Thus, a large number of samples were obtained in this thesis. The total number of semi-structured interview from 4 different stakeholders reached 124 respondents, comprising 36 respondents from residents below the mountain, 28 respondents from residents on the mountain, 40 respondents from visitors, and 20 respondents from government officials. In addition three questionnaires were sent to three groups, namely residents below the mountain (n=768), residents on the mountain (n=75), visitors (n=1391).
The findings firstly provide an insight into how stakeholders perceive tourism and its impacts in Mt Qiyun from environmental, social-cultural and economic perspectives. It is found that government officials are more likely to focus on the positive environmental impacts than other three stakeholders. Respondents drawn from the two resident groups both clearly realized the benefits and costs which tourism had brought to the local community. The mountain residents who frequently have contact with visitors mentioned the negative impacts created by a number of visitors’ activities. With reference to social-cultural impact, it can be seen that residents on the mountain are the most affected group when compared with the other three stakeholders. Both government and visitors have a low awareness of social-cultural impacts; and because visitors only stay a couple of hours, it is really difficult for them to deeply experience how tourism influences local life, culture, and value systems. For most government officials, they lived in Xiuning country, and just worked in Qiyun town; and most travel to the mountain only a few times per year. When assessing the residents below the mountain it was found that this group have more favourable perceptions than government and visitor groups, but lower than the residents on the mountain. Regarding economic impacts, except for residents below the mountain, stakeholders confirmed the positive role of tourism in benefiting the village and local area economically. Residents below the mountain showed their dissatisfaction over many economic items, and strongly agreed with a view that tourism development leads to an ‘unbalanced industry structure’, ‘unfairness of income distribution’, ‘higher living expenses’ and ‘increases the income gaps between rich and poor’. Secondly, all stakeholders expressed dissatisfaction for different reasons about the current state of Qiyun tourism. Yet all hope the mountain could be developed yet further rather than simply sustain the current level of tourism activities. It suggested that to sustain rural community tourism, every stakeholder needs to be considered; especially those of local residents. Residents should be encouraged to not only enjoy participation in the sharing of tourism economic benefits, but also have some opportunities to say something in the decision making process. The thesis also describes a ‘social harmony’ model in the Qiyun Mountain area with respect to social-cultural, political, economic and environmental issues.

year: 2013

title: Assessing psychophysical abilities in brushtail possums.

authors: Signal, Tania Dawn

abstract: In Experiment 1, 6 brushtail possums were trained, using food, to perform a conditional discrimination between flickering (5.00 Hz) and steady lights. A block-wise method of limits procedure was then used to increase flicker speed over five steps to 50.00 Hz and percentages correct decreased to near or below 75 %. In Experiment 2 further flicker speeds were presented but percentages correct did not decrease as flicker speed increased. In Experiment 3 flicker speeds ranging from 16.67 Hz to 71.42 Hz were presented in either 5 or 10 steps. Percentages correct remained high at all flicker speeds regardless of the speed of stimulus change, suggesting that an extraneous variable had come to control behaviour. In Experiment 4, auditory cues, background lighting and relative luminance cues were examined using the 10 step stimulus change series. Once the relative luminance of the lights were equalised percentage correct dropped as flicker speed increased beyond 20.00 Hz. Flicker speeds between 20.00 and 25.00 Hz (equal luminance) were presented in Experiment 5 and gave all-or-none functions which fell abruptly at 24.00 Hz. In Experiment 6 a simultaneous stimulus discrimination task was trained and CFF was tested over several ranges. The threshold functions were very similar to those from the conditional discrimination experiments. These experiments suggest that the CFF of possums is 24.00Hz (at an average luminance of 2.1 log cd/m²). The implications of this for possums' visual abilities are discussed. In Experiment 7 six new possums learned a conditional discrimination between the presence and absence of a tone (at 880 Hz) using methodology similar to Experiment 1. Possums learnt the task quickly. Tone intensity (dBA) was reduced from 80 dBA in 8 dBA steps until percentages correct fell below 50 %. Threshold functions did not resemble those found in Experiments 5 and 6. There were response biases here but not in the previous flicker experiments and possible implications of this on threshold measures are discussed. In Experiment 9 six possums were trained on a conditional discrimination using dim and bright stimuli. Difficulties with producing appropriate stimuli meant only 2 possums learned the task. During threshold sessions the luminance of the bright stimulus was reduced in five steps using a blockwise method of limits. The threshold functions found were gradual resembling those of Experiment 7, suggesting that the step function found in the flicker experiments may be unique to possums and CFF determinations. These experiments show that it is possible to train possums to perform visually-based and auditory-based conditional discriminations, but suggest that caution is needed when comparing threshold estimates across experiments.

text: Assessing psychophysical abilities in brushtail possums. In Experiment 1, 6 brushtail possums were trained, using food, to perform a conditional discrimination between flickering (5.00 Hz) and steady lights. A block-wise method of limits procedure was then used to increase flicker speed over five steps to 50.00 Hz and percentages correct decreased to near or below 75 %. In Experiment 2 further flicker speeds were presented but percentages correct did not decrease as flicker speed increased. In Experiment 3 flicker speeds ranging from 16.67 Hz to 71.42 Hz were presented in either 5 or 10 steps. Percentages correct remained high at all flicker speeds regardless of the speed of stimulus change, suggesting that an extraneous variable had come to control behaviour. In Experiment 4, auditory cues, background lighting and relative luminance cues were examined using the 10 step stimulus change series. Once the relative luminance of the lights were equalised percentage correct dropped as flicker speed increased beyond 20.00 Hz. Flicker speeds between 20.00 and 25.00 Hz (equal luminance) were presented in Experiment 5 and gave all-or-none functions which fell abruptly at 24.00 Hz. In Experiment 6 a simultaneous stimulus discrimination task was trained and CFF was tested over several ranges. The threshold functions were very similar to those from the conditional discrimination experiments. These experiments suggest that the CFF of possums is 24.00Hz (at an average luminance of 2.1 log cd/m²). The implications of this for possums' visual abilities are discussed. In Experiment 7 six new possums learned a conditional discrimination between the presence and absence of a tone (at 880 Hz) using methodology similar to Experiment 1. Possums learnt the task quickly. Tone intensity (dBA) was reduced from 80 dBA in 8 dBA steps until percentages correct fell below 50 %. Threshold functions did not resemble those found in Experiments 5 and 6. There were response biases here but not in the previous flicker experiments and possible implications of this on threshold measures are discussed. In Experiment 9 six possums were trained on a conditional discrimination using dim and bright stimuli. Difficulties with producing appropriate stimuli meant only 2 possums learned the task. During threshold sessions the luminance of the bright stimulus was reduced in five steps using a blockwise method of limits. The threshold functions found were gradual resembling those of Experiment 7, suggesting that the step function found in the flicker experiments may be unique to possums and CFF determinations. These experiments show that it is possible to train possums to perform visually-based and auditory-based conditional discriminations, but suggest that caution is needed when comparing threshold estimates across experiments.

year: 2002

title: Kapa Haka Whakataetae Kua tini haere te kanohi o te mahi kapa haka i te ao hurihuri nei.

authors: Rollo, Te Manaaroha Pirihira

subjects: Kapa Haka

abstract: Tihei Haka! Mauriora Kapa haka (Rollo, 2006)
Ka tū te ihiihi, ka tū te wanawana o te hunga i ngā hui whakataetae kapa haka o te motu. He hui rongonui i te maramataka a te Māori ia tau ia tau, ā, he hui whakahirahira anō mō rātou mā i whakawhiti mai i tāwahi rā hoki. Mā te mahi a te kapa haka ka whakaari ngā rōpū haka i ngā mahi nō nehe rā me ngā mahi hou o te ao onāianei. Ahakoa te āhuatanga o te mahi, he taonga tuku iho nā rātou mā kua mene ki te pō.  Moe mai rā e te kāhui o ngā whetu i te pō, moe mai i te Ariki o te rangi. 

I tēnei tuhinga, e āta titiro ana 'hau ki ngā mahi hou me te āhuatanga hou kei ngā rōpū haka i te whakataetae-a-motu, arā Te Matatini me ētahi atu momo whakataetae i Aotearoa, tāpiri mai hoki ērā kei Te Moana nui a Kiwa. Ko te ingoa matua o tēnei tuhinga,  KAPA HAKA WHAKATAETAE. Kua tīni haere te kanohi o te mahi kapa haka i te ao hurihuri nei .
No reira, ko te tino pātai kei tēnei rangahau ko tērā. He aha ngā mahi hou kei te kapa haka whakataetae? Nā he hua anō hoki kei reira? Ka hāngaia tonu e te tuhinga nei  ngā hui whakataetae kapa haka mai i te tau 1972 tae noa ki te tau 2006.

Ngā ūpoko o te tuhinga whakapae
E whā ngā wāhanga ūpoko o tēnei tuhinga whakapae. Mā ngā ūpoko katoa ka kitea ai ngā momo kaupapa ake e hāngai pū ana ki te kaupapa mō te whakataetae kapa haka me ōna āhuatanga hou. He mahi whakahirahira tāku ki te whakatakoto i ngā kōrero, i ngā whakaaro, i ngā mātauranga o tēnā tangata mōhio, o tēnā tangata mātau ki roto i ngā whare māramatanga, arā ngā  wāhanga wēnā,  hei mātauranga hou mō te ao katoa.

I te ūpoko tuatahi, ka anga te titiro ki ngā whakamāramatanga o ngā tikanga-a-iwi e pā ana ki te  tūturutanga me te ao o te kapa haka. Mā wēnei whakamāramatanga hei awhi i a 'hau i taku rangahau ki te mahi onāianei o te whakataetae kapa haka. Ka whai mātauranga 'hau mō ngā tikanga o ngā kupu e rua. Ko ēnei ko te kupu  haka  te tuatahi, ā, ko te kupu  kapa haka  te tuarua. He aha ngā rerekētanga me te ōritenga o wēnei kupu rongonui? Ka anga whakamua ki ngā tūmanako me ngā ritenga o te whakataetae kapa haka a te motu mai i te New Zealand Polynesian Festival tae atu ki Te Matatini. Ko te whāinga mutunga o tēnei wāhanga, ka hoki whakanui ki te whakataetae-a-motu mai i te tau 1972 tae noa atu ki te tau 2006.

Ko te ūpoko tuarua, ka whakatakoto e 'hau ngā whakautu o ngā patapātai mai i ngā rārangi kōrero me ngā whakaaro whānui i whakahokia mai e ngā tāngata o ngā rōpū haka e whā, arā, Te Rōpū Haka o Te Kotahitanga, Ngāti Poneke Young Māori Club, ko Te Waihīrere, ā, huri atu ki Te Pou a Mangatāwhiri hoki, he rōpū i whakatūhia anō i te tau 2005. I tēnei wāhanga ka kitea ngā kōrero ātaahua, ngā mātauranga tūturu me ngā whakaaro hōhonu o ngā kaiako me ngā tāngata e tautoko ana i taku mahi kimi mātauranga.  Nā rātou ka ohorere, ka mirimiri hoki i tōku hinengaro ki ngā māramatanga hou. He tika anō te kupu ā  Pā Henare Tate nō Ngapuhi nui tonu e kī ana,  Mā te whakaatu, ka mōhio, mā te mōhio, ka mārama, mā te mārama, ka mātau, mā te mātau, ka ora   (Barlow 1991)

I te ūpoko tuatoru he whakaaturanga tēnei o āku tirohanga ki ngā āhua rerekē me ngā mahi hou i roto i ngā rōpū haka i runga i te ātamira o te whakataetae, i roto hoki i te mura o te ahi o te whakataetae. Kua tuhituhi au i ngā momo āhuatanga e pā ana ki  te taha o te kanikani, te mahi-a-korikori me ngā mahi katoa i runga i te atamira. Ahakoa iti ko tētahi atu wahanga o ērā kōrero e pā ana ki te pūoro me ōna mana kua puta i konei. Ka huri taku tuhinga ki te taha o te reo waiata, te toi whakaari me te whakaataata o ngā mahi a te Rēhia. I konei ka titiro ki te tāmoko, te pani kanohi me te pani tinana, arā he mahi hou katoa. Ko te wahanga mutunga e pā ana ki te reo Māori me te tito waiata hoki. Ahakoa he maha ngā āhuatanga, ko ngā tuhinga nei mō ia āhuatanga kia kitea ai ngā rerekēnga me ngā mahi hou i te whakataetae kapa haka o te ao Māori. No reira te nuinga engari ko wētahi i whakaurua mai i ētahi atu iwi ō tāwahi.       

Ko te ūpoko whakamutunga, ka hāngai taku titiro ki te ao o te whakataetae, arā, ki ngā whakaaro me te tā o te hinengaro me te ngākau o te tangata. Ka peka haere ki te whakatū o ngā rōpū whakataetae me te parakatihi o ngā waiata, ngā haka me ngā whakaritenga mo te whakataetae kapa haka. Ko te kōrero whakamutunga, ka huri ki wētahi atu o ngā whakataetae mai i Te Kuki Airani, i Tahiti me Hawaii hoki. Āe mārika, ka ora te ao o te whakataetae puta noa i te ao nui. Ki ahau, mā tēnei tuhinga hei whakapuare ngā hurihanga o te ao Māori me te ao o te kapa haka. Ka ea, he tika hoki te whakataukī rā,  ka pū te ruha, ka hao te rangatahi    (Ryan 1995), arā ka kimi i ērā e pīataata ai o rātou wairua, hinengaro, ngākau.

text: Kapa Haka Whakataetae Kua tini haere te kanohi o te mahi kapa haka i te ao hurihuri nei. Tihei Haka! Mauriora Kapa haka (Rollo, 2006)
Ka tū te ihiihi, ka tū te wanawana o te hunga i ngā hui whakataetae kapa haka o te motu. He hui rongonui i te maramataka a te Māori ia tau ia tau, ā, he hui whakahirahira anō mō rātou mā i whakawhiti mai i tāwahi rā hoki. Mā te mahi a te kapa haka ka whakaari ngā rōpū haka i ngā mahi nō nehe rā me ngā mahi hou o te ao onāianei. Ahakoa te āhuatanga o te mahi, he taonga tuku iho nā rātou mā kua mene ki te pō.  Moe mai rā e te kāhui o ngā whetu i te pō, moe mai i te Ariki o te rangi. 

I tēnei tuhinga, e āta titiro ana 'hau ki ngā mahi hou me te āhuatanga hou kei ngā rōpū haka i te whakataetae-a-motu, arā Te Matatini me ētahi atu momo whakataetae i Aotearoa, tāpiri mai hoki ērā kei Te Moana nui a Kiwa. Ko te ingoa matua o tēnei tuhinga,  KAPA HAKA WHAKATAETAE. Kua tīni haere te kanohi o te mahi kapa haka i te ao hurihuri nei .
No reira, ko te tino pātai kei tēnei rangahau ko tērā. He aha ngā mahi hou kei te kapa haka whakataetae? Nā he hua anō hoki kei reira? Ka hāngaia tonu e te tuhinga nei  ngā hui whakataetae kapa haka mai i te tau 1972 tae noa ki te tau 2006.

Ngā ūpoko o te tuhinga whakapae
E whā ngā wāhanga ūpoko o tēnei tuhinga whakapae. Mā ngā ūpoko katoa ka kitea ai ngā momo kaupapa ake e hāngai pū ana ki te kaupapa mō te whakataetae kapa haka me ōna āhuatanga hou. He mahi whakahirahira tāku ki te whakatakoto i ngā kōrero, i ngā whakaaro, i ngā mātauranga o tēnā tangata mōhio, o tēnā tangata mātau ki roto i ngā whare māramatanga, arā ngā  wāhanga wēnā,  hei mātauranga hou mō te ao katoa.

I te ūpoko tuatahi, ka anga te titiro ki ngā whakamāramatanga o ngā tikanga-a-iwi e pā ana ki te  tūturutanga me te ao o te kapa haka. Mā wēnei whakamāramatanga hei awhi i a 'hau i taku rangahau ki te mahi onāianei o te whakataetae kapa haka. Ka whai mātauranga 'hau mō ngā tikanga o ngā kupu e rua. Ko ēnei ko te kupu  haka  te tuatahi, ā, ko te kupu  kapa haka  te tuarua. He aha ngā rerekētanga me te ōritenga o wēnei kupu rongonui? Ka anga whakamua ki ngā tūmanako me ngā ritenga o te whakataetae kapa haka a te motu mai i te New Zealand Polynesian Festival tae atu ki Te Matatini. Ko te whāinga mutunga o tēnei wāhanga, ka hoki whakanui ki te whakataetae-a-motu mai i te tau 1972 tae noa atu ki te tau 2006.

Ko te ūpoko tuarua, ka whakatakoto e 'hau ngā whakautu o ngā patapātai mai i ngā rārangi kōrero me ngā whakaaro whānui i whakahokia mai e ngā tāngata o ngā rōpū haka e whā, arā, Te Rōpū Haka o Te Kotahitanga, Ngāti Poneke Young Māori Club, ko Te Waihīrere, ā, huri atu ki Te Pou a Mangatāwhiri hoki, he rōpū i whakatūhia anō i te tau 2005. I tēnei wāhanga ka kitea ngā kōrero ātaahua, ngā mātauranga tūturu me ngā whakaaro hōhonu o ngā kaiako me ngā tāngata e tautoko ana i taku mahi kimi mātauranga.  Nā rātou ka ohorere, ka mirimiri hoki i tōku hinengaro ki ngā māramatanga hou. He tika anō te kupu ā  Pā Henare Tate nō Ngapuhi nui tonu e kī ana,  Mā te whakaatu, ka mōhio, mā te mōhio, ka mārama, mā te mārama, ka mātau, mā te mātau, ka ora   (Barlow 1991)

I te ūpoko tuatoru he whakaaturanga tēnei o āku tirohanga ki ngā āhua rerekē me ngā mahi hou i roto i ngā rōpū haka i runga i te ātamira o te whakataetae, i roto hoki i te mura o te ahi o te whakataetae. Kua tuhituhi au i ngā momo āhuatanga e pā ana ki  te taha o te kanikani, te mahi-a-korikori me ngā mahi katoa i runga i te atamira. Ahakoa iti ko tētahi atu wahanga o ērā kōrero e pā ana ki te pūoro me ōna mana kua puta i konei. Ka huri taku tuhinga ki te taha o te reo waiata, te toi whakaari me te whakaataata o ngā mahi a te Rēhia. I konei ka titiro ki te tāmoko, te pani kanohi me te pani tinana, arā he mahi hou katoa. Ko te wahanga mutunga e pā ana ki te reo Māori me te tito waiata hoki. Ahakoa he maha ngā āhuatanga, ko ngā tuhinga nei mō ia āhuatanga kia kitea ai ngā rerekēnga me ngā mahi hou i te whakataetae kapa haka o te ao Māori. No reira te nuinga engari ko wētahi i whakaurua mai i ētahi atu iwi ō tāwahi.       

Ko te ūpoko whakamutunga, ka hāngai taku titiro ki te ao o te whakataetae, arā, ki ngā whakaaro me te tā o te hinengaro me te ngākau o te tangata. Ka peka haere ki te whakatū o ngā rōpū whakataetae me te parakatihi o ngā waiata, ngā haka me ngā whakaritenga mo te whakataetae kapa haka. Ko te kōrero whakamutunga, ka huri ki wētahi atu o ngā whakataetae mai i Te Kuki Airani, i Tahiti me Hawaii hoki. Āe mārika, ka ora te ao o te whakataetae puta noa i te ao nui. Ki ahau, mā tēnei tuhinga hei whakapuare ngā hurihanga o te ao Māori me te ao o te kapa haka. Ka ea, he tika hoki te whakataukī rā,  ka pū te ruha, ka hao te rangatahi    (Ryan 1995), arā ka kimi i ērā e pīataata ai o rātou wairua, hinengaro, ngākau.

year: 2007