Indigenous knowledge, interconnection and the aesthetics of effect Pasha Clothier PhD candidate AUT, VC scholar pasha.clothier@gmail.com Abstract In all my writing practice, I have adopted after reading a paper by Canadian Inuit Zoe Todd (2016), the method of acknowledging Indigenous Practices where these preceded notions in Western academia. Therefore, this short paper commences with a discussion of the role of the idea of interconnection, multi-dimensionality (including Te Kore after Waikerepuru) and non-human agency, in Moana culture beliefs. This is followed by a short outline of similar notions in creative practice following Lopesi. Shearer provides a connective point, which leads to a short scope of O’Sullivan’s paper The Aesthetics of Affect citing Deleuze and Guattari, drawing out key concepts so that the relationality of ideas across the Moana and Western cultural border can be seen. It can reasonably be asserted that notions discussed within the subject matter of ‘the aesthetics of effect’ were with Moana cultures ca 790 years before Deleuze and Guattari published A Thousand Plateaus in French. Interconnection as world view Dan Hikuroa (2016, p 1-2) wrote of Mātauranga Māori that it is the term most commonly used to describe Māori knowledge (Mead 2003), incorporating ‘the body of knowledge originating from Māori ancestors, including Māori world view and perspectives, Māori creativity and cultural practices’ (Māori Dictionary 2003), ‘the knowledge, comprehension, or understanding of everything visible and invisible existing in the universe, including present-day, historic, local and traditional knowledge; systems of knowledge transfer and storage; and Māori goals, aspirations and issues’ (Landcare Research 1996) and ‘the unique Māori way of viewing the world, encompassing both traditional knowledge and culture’ (Waitangi Tribunal 2011). The world view of a culture determines what they perceive reality to be: what is regarded as actual, probable, possible or impossible (Marsden 2003). The notion of interconnection is clear in the references to “everything visible and invisible existing in the universe, including present-day, historic, local and traditional knowledge; systems of knowledge transfer and storage; and Māori goals, aspirations and issues” and what is “actual, probable, possible or impossible.” This is a multidimensional world view connecting past, present and future. The means by which something might become actual, probable or possible for Waikerepuru (2011) related to Te Kore, which he translated as Potentiality, giving four types of Potentiality in Te Hihiri o Te Taiao (Chart of Natural Universal Energies). Te Hihiri o Te Taiao is itself a statement of interconnection, referring to aspects of the world below (earthquakes); around us (water, land life); above us (stars and planets); elements such as time, space and interaction; and O Te Tupua O Te Tawhito (potentiality of all life). These aspects consist of human and non-human forms. It is important to note that the notion of an interconnected universe is common to Moana cultures including Māori, Hawaiian, Tongan, Samoan, Niuean – that is, the family of cultures often referred to as Polynesian. It becomes reasonable to consider at what stage such a worldview was known. It is now widely accepted that the settlement of eastern Polynesia (Hawaii to the north, Aotearoa to the