POROWHITA MODEL FOR DESIGN + TRANSFORMATION + INNOVATION
Karl has spent 20 years evolving his approach, methods, models and techniques for design, strategy, facilitation, innovation, insight and creative processes, drawing on mātauranga Māori (Māori knowledge) and wider indigenous experience, one project and one cause at a time. He has named this model 'Porowhita', which is a circular Māori design representing the cyclical nature of life, death, rebirth, and the interconnectedness of all things, contained in tribal ontology. Think of this as a closely aligned indigenous alternative to the schools and tools of design thinking, human centred design, lived experience, experience design, service design, co-design and circular design - built on foundations of indigenous knowledge, world views and values, anchored in natures system logic. This model is not at odds with western models, but brings a different world view with some different dimensions and layers of understanding.
Below is a very high level outline of the basic stages of the model based on kōrero tīmatanga, creation story. There are as many versions of tribal ontology as their are tribes, but they mostly follow a similar basic creation process, with varying degrees of stage emphasis and terminology. The model below is reasonably and intentionally generic. It follows a simple creation process; nā te kore, ki te pō, ki te whaio, ki te ao mārama. From the void of nothingness, to the dark stages of night, to the dawn of light, into the world of light.
Karl is currently writing a book capturing his journey, the lessons of it, and the indigenous insights, principles, and approaches he has embraced and developed, due for release in 2026 - watch this space for the book and workshops.
Karl has spent 20 years evolving his approach, methods, models and techniques for design, strategy, facilitation, innovation, insight and creative processes, drawing on mātauranga Māori (Māori knowledge) and wider indigenous experience, one project and one cause at a time. He has named this model 'Porowhita', which is a circular Māori design representing the cyclical nature of life, death, rebirth, and the interconnectedness of all things, contained in tribal ontology. Think of this as a closely aligned indigenous alternative to the schools and tools of design thinking, human centred design, lived experience, experience design, service design, co-design and circular design - built on foundations of indigenous knowledge, world views and values, anchored in natures system logic. This model is not at odds with western models, but brings a different world view with some different dimensions and layers of understanding.
Below is a very high level outline of the basic stages of the model based on kōrero tīmatanga, creation story. There are as many versions of tribal ontology as their are tribes, but they mostly follow a similar basic creation process, with varying degrees of stage emphasis and terminology. The model below is reasonably and intentionally generic. It follows a simple creation process; nā te kore, ki te pō, ki te whaio, ki te ao mārama. From the void of nothingness, to the dark stages of night, to the dawn of light, into the world of light.
Karl is currently writing a book capturing his journey, the lessons of it, and the indigenous insights, principles, and approaches he has embraced and developed, due for release in 2026 - watch this space for the book and workshops.
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TE KORE
The void of infinite potential In Māori ontology Te Kore represents the void of nothingness, a space of infinite potential, the beginning of the formation of the universe, where mauri, the cosmic energy and essence of life, stirs and coalesces, a space of conception. In the human sleep cycle it is the phase of deep unconscious sleep, where healing and cellular renewal occurs. It is where our life-cycle begins and ends. This is Te Ātea-a-Raki, the domain of our sky-father - Rakinui. A challenge of transformative change is being able to shed the constraints of status quo, to step out of te ao mārama, our busy everyday lives, to become an empty vessel receptive to the new, to have the capacity to reset. Te Tīmatanga o te mātauranga ko te wahangū. The first stage of learning is silence. |
TE PŌ
The dark night In Māori ontology Te Pō represents the dark night, within which the universe is forming, cosmic mists stirs and wairua is born, our water-borne spiritual essence. It is the liquid domain within which the unborn child grows in-utero, where we swim in the darkness of our subconscious in a state of dreaming and sensing, before we have the gift of sight. This is te whare tangata, the house of humanity, the womb of creation and the domain of Hine-nui-te-pō, the mother of darkness and guardian of the underworlds. A challenge of transformative change is finding the space to dream, to tune into individual and collective instinct and wisdom, to swim in darkness and tune in our senses, to whakarongo. Te wāhanga tuarua ko te whakarongo. The second stage is listening and sensing. |
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TE WHAIAO
The birthing into light In Māori ontology Te Whaiao represents entry of light into the universe, the 'big bang' moment, the moment sky-father and earth mother separate and light enters. It is also the moment of birth, of exiting the liquid domain into the cosmic energy of the sun, te mauri o-rā, into the domain of oxygen, expelling the liquids from our lungs to take our first breath - tīhei mauri ora! We enter Te Taiao, the domain of light and nurturing warmth, where we can open our eyes to see, externalise our dreams to create visions, to express, utter and articulate. It is the beginning of every new day. This is Te Taiao, the world of light and domain of Tama-nui-te-rā, the deity of the sun and heat. The challenge here is being able to articulate and share our insights and ideas with others, to bring them to light so we may explore together. Mehemea ka moemoeā ahau, ko ahau anake. Mehemea ka moemoeā tātou, ka taea e tātou. If I dream, I dream alone. If we dream together, we can achieve it. |
TE AO MĀRAMA
The living world of light Te Ao Mārama is the world of light and enlightenment, within which we live, breathe, work play, make and learn. It is the domain of mahi-a-ringa, the work of the hands, it includes our built environment and day-to-day experiences. We share this domain alongside our long-standing natural world, Te Aō Turoa, where we exist alongside our many kindred species. Here we can make, break, trial and physically manifest. Here we create, implement and operationalise, whilst seeking balance in our planetary context. This is where we can create te ao hou, the new world. This is Te Taiwhenua, the domain of Papatūānuku, our earth mother, who nurtures us and for whom we have a duty of care. The challenge here is to collectivise and work together to manifest, test and translate ideas into reality. Here we create and build things together and in the process of doing so share ownership of, and commitment to, the outcomes. Mā te whiritahi ka whakatutuki ai ngā pūmanawa ā tāngata. By working together we can realise our full potential. |
This blueprint of creation follows natures universal system logic, providing a process for creation of the new whilst traversing human states of being and domains of our natural world. It guides when to heal, when to dream, when to express and when to create. It guides our daily rhythms in accordance natures cycles, enabling us to sharpen and attune our senses and activity in more deliberate ways that tap into feelings, intuition and instinct more deeply. This model steps beyond the ever-evolving, mainly rational and intellectual theories, models, processes and practices we are quick to adopt and equally quick to shed, like fickle followers of fleeting fashion. It is timeless and enduring.