Stoya: I’m noticing how you’re not the biggest fan of receiving, and your quote and follow-up were inhabiting the receiver’s, er, shoes. Not so much that I need to not do it, but there’s an infinite number of things I’d rather do. (Pun not intended, but I’m keeping it in!) I’m generally down to experiment, but I’ve been with guys who like playing with feet and I don’t particularly like mine played with, so it’s a little much for me to endure. Stoya: So, mention it turns you on, see if she’s interested, revisit outside of physical interaction if something seems complicated or she’s hesitant, and frame it as what it is-something that newly turns you on, which you are curious about.
Rich: Touching them can elicit a reflexive, specific response. We cover them in most places outside of our homes. We wear special undergarments on them to protect them from our outerwear. Stoya: On the other end, feet are an intimate part of our bodies. Many of the animals have relevant symbolism within M āori Culture.Rich: The commonness of eroticizing feet makes a whole lot of sense in that context. The epithet 'Te k ōtuku rerenga tahi' the white heron of a single flight given to distinguished guests who seldom visited. There is a Whakatauk ī used in relation to rare guests. Kōtuku had mythical status for M āori because of their rarity and beauty. The Heron (Kōtuku) in Panel 5 fly at night. It depicted many of its principalities of the region in great detail and. The M āori name for the Fur Seal (Kekeno) in Panel 5 meaning 'look around' depicting exploration and curiosity. 1698 Original Large Antique Map of Westfalen Emden Lower Saxony Frisian Islands.
Full erotical night map full#
But they're actually stunningly beautiful, romantic, and full of sick rhymes. Garlands of feathers adorned the prow of waka taua (war canoes). Cummings spent a lot of his free-time writing dirty poems. Wearing albatross feathers or bone pendants conferred these qualities on the wearer, usually a person of rank. The Albatross in Panel 4 symbolize beauty and power. Pukeko in Panel 4 were known for their bold scheming and determination. The Turtle in Panel 1 is a symbol of the good life, navigator (exploration), calmness and achievement. The Hammerhead shark (Mangopare) in Panel 1 represents strength and determination. Moving from Panel 1 to 5 they move through from early morning to midday, to dusk, to night.Įach of the panels represent a different part of the Awhitu environment: Talented designer Sasha Maya from ‘Sasha Maya Creative’ who has designed ourĭescription of some of the meanings and the story within our stunning PRIDE panels. This Matrix provides the basis for our Values lessons each week.ĭuring the design of our PRIDE panels our children identified animals, wildlife, trees and environments that are important to Students and staff have been developing our PRIDE Matrix, whichĮxplains what is expected of each of us within each value, in each school setting. The PRIDE Values have been embedded within ourĬurriculum and everything we do here at Awhitu. Vision (Empowering students to care, adapt and succeed with PRIDE), by the These all started some time ago with the development of the School Our PRIDE panels are proudly displayed in the heart of our 'Empowering students to care, adapt and succeed with PRIDE' Our PRIDE Values are very important at Awhitu District School as they form the basis of our School Vision: Our school is well supported by an active Board of Trustees and PTA who are dedicated to help provide wonderful resources to enhance students learning and experiences. We enjoy all the benefits of rural living and the best of innovative teaching and learning practices through Inquiry, a blended eLearning approach and personalised learning. We provide a qualityĮducation in a caring and stimulating environment. Our motivating and engaging curriculum focusses on our individual learning journeys, our environment and our PRIDE values. Awhitu District School is a well established full rural primary catering for students from New Entrants to Year 8.
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