Wednesday, February 13, 8. Walking on to the marae is a time of remembrance, sadness and showing of respect.
Assemble outside the gate shown in the above photo. A kaikaranga women caller will briefly explain what to expect, it is also important to stay quiet and not walk in front of her, once we move onto the marae. Move to the gate — women in the front with elder women in the very front, men at the back and sides. Keep together, and walk behind the kaikaranga. When the kaikaranga caller for the tangata whenua home people gives her call, our kaikaranga will reply and our group will walk slowly forward, staying behind her and stopping when she stops at about halfway between the gate and the wharenui.
When our kaikaranga starts walking forward and there will begin a second call. The call is answered and the group walks on to the porch of the marae where they remove their shoes. You enter the whare house and go to the right hand side of the house and remain standing until everyone is assembled inside and until you are asked to be seated by the tangata whenua.
The front row must be free for the speakers and male elders only. Once seated, the tangata whenua will open with a karakia prayer and himene hymn.
The speeches by the Tangata whenua then take place. As each speech is made, it is followed with a waiata song. The manuhiri speakers our speakers follow with their speeches and waiata songs. You must stand quietly and try and sing along with our group. At the end of the speeches the tangata whenua will indicate to the manuhiri to come forward to shake hands and to hongi nose pressing, and mixing of the breath and spiritual element. Ora, mate, Hei au koe noho ai.
Show your cross to me. Let it shine there in the darkness. To there I will be looking. In life, in death, let me rest in thee. Ma wai ra e taurima Who will take responsibility Te marae i waho nei? Ma te tika, ma te pono There can be justice and truth me te aroha e only if there is love. For those delegates who would like to see a powhiri process please see the following youtube video.
Dennis Ngawhare: Understanding the importance of the powhiri process
For those Delegates who are interested in finding out about the history of Waipapa Marae, please see the following Youtube Video.The welcoming karanga performed during the powhiri ceremony sends a chill down my spine every time!
It includes a 42 page student booklet designed to support your teaching and learning around the topics of powhiri pohiri and marae.
Learn about the parts of the wharenui by using the template included to construct little 3D models of this iconic building.
Please check out the preview for a closer look at the resources in this pack! Included in this resource are:. Who is it named after? The Wharenui is normally one of the most decorated buildings on the Marae. Did you know that its shape is symbolic of the human body?
Use the space provided to illustrate the best part of the story. How many of these things can you see? Learn more about the creation traditions…. Complete the fact file to show who the manuhiri visitors and tangata whenua hosts are. Information about our similarities Who could you ask to find out?
Find and read some books about visiting the marae. Can you find both fiction and non fiction? Looking for other resources to support your Marae visit? You might want to have a peek at:. My body links to Wharenui labeling. Beside each purchase you'll see a Provide Feedback button.
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The hosts are not only responsible for the safety of their collective but also for the maintaining ongoing dialogue and relationships with the visitors. Nothing was left to chance. The marae traditionally, was the venue for such encounters. It provided a structure that not only serviced the needs of the present but also brought the merging collectives into a realm of spiritual remembrance and reverence. If hui are not held on a marae, other settings will be converted and transformed for similar use.
Respect for the spiritual dimensions expressed in karakia and observance of tapu or reverence. Ancestral connections expressed in whakapapa and whanaungatanga. Connections to the land expressed in links to whenua, awa, moana, maunga. Care and love towards others expressions of manaakitanga, aroha, matemateone. This ceremonial form of welcome is important as it clears away any tapu impediments to the meeting and ensures the host group has opportunity to learn the intentions of the visitors.
Maori elders hold on to powhiri custom
The variations usually reflect the hosts tribal kawa and tikanga concepts. Boundaries and Practises Kawa can be explained as the boundary in which a particular practise transpires or takes place.
Kawa polices a practise. Tikanga implies that there is a correct way to do things that involves precedence based on past observations or whakapapa. If the visitors do not know each other it is common practice to introduce and greet one another before being welcomed onto the marae.
This whanaungatanga practice supports kotahitanga or unity, meaning all go onto the marae as one - one mind, one heart. The collection of a koha to support the kaupapa occasion of the day is undertaken. In the past, koha may have consisted of food or taonga. Today, a koha is more likely to be in the form of money. The koha is usually given to the last speaker, who will present it on behalf of the group. When everyone is ready, the manuhiri present themselves at the gate entrance with women at the front and children flanked closely by them.
The men stand at the back although these roles reverse as they are seated. When entering onto a marae for the first time, one is acknowledged as being waewae tapu - entering their first footsteps onto the marae. The first voice heard, the karanga, will spiritually weave together these threads of protocol to ensure a safe passage for all concerned. This provided, amongst other things, an early warning of visiting groups. This ritual was known as, matataki, wero and taki or challenge.
The Wero of Today Today the wero has now taken on a more ceremonial role. The practise is largely confined to important gatherings reserved for visiting dignitaries.All newcomers to the campus must be afforded an official welcome at the marae as close as possible to their arrival on campus, i. This acknowledges the arrival of manuhiri visitors and invites manuhiri to move slowly and respectfully onto the marae led by an adult female followed by women and children, in turn followed by the men, i.
The karanga also acknowledges the kaupapa reason for their visit, who the visitors are, and, if known, where they are from. Finally the karanga accepts the manuhiri have come in peace. Once manuhiri have reached their seats, they should remain standing until the kaikorero tangata whenua indicates that they may sit. There may be more than one speaker on the manuhiri side.
Each speech is followed by an appropriate waiata. Men only are to sit in the front row of seats provided. The last speaker is to sit on the chair closest to the carved house. Therefore the person seated on his left is to speak first. If there is a koha it is to be laid down by the last speaker for the manuhiri followed by a waiata. This will then be picked up and acknowledged by the tangata whenua. We ask that manuhiri respect a tidy dress code. Absolutely no sports shorts, singlets or unpresentable dress attire.
If you are late, do not walk onto the marae or into the carved house. That would be disrespectful. Learn the waiata. Size: Type: PDF. Download this PDF file. Accessibility Links Skip to site search Skip to main content.2 post hydraulic press
Breadcrumbs List. Show Truncated Breadcrumbs. This in turn is followed by morning or afternoon tea. Kia ora koutou.Powhiri at Pipitea Marae Preparing for arrival at Pipitea Marae Before coming to our marae, please feel free to ask us anything that may not be covered in this information pack. In the case that none of the customs listed below are used at our hui; an awareness of the "basic tikanga" below should assist you with what can and can't take place at our Marae, in order to respect our custom.
The Powhiri provides each group with the opportunity to meet each other and it also allows the manuhiri the opportunity to explain why they are visiting the Marae. This is very important for those who are waewae tapu first time visitors to an area. The woman who is the kaikaranga generally stands at the front of the group when moving onto the marae to respond to the karanga from the tangata whenua.6j3 tube equivalent
The Karanga The kaikaranga from the tangata whenua will make the first call of welcome to the manuhiri. This is then responded to by the manuhiri kaikaranga. These exchanges are calls of recognition and respect from one group to another. The karanga is also used to tell the kaikorero what the kaupapa reason will be for the actual hui.
Once the kaikaranga starts, the group should move slowly onto the marae- atea or forecourt of the wharenui and take guidance from the kaikaranga. Once the karanga is fully completed, the group should move towards the seats that face the tangata whenua. If the proceedings are inside the wharenui remember to remove your shoes. The hongi is where people press not rub noses and the sharing of breath, this part of the Powhiri is important, as it symbolises a meeting of minds between two people.
The protocol of Pipitea is that: the tangata whenua welcome tne manuhiri to the Marae the manuhiri respond Traditionally, only the experts in the art of whaikorero oratory would stand to speak to manuhiri. The purpose of the whaikorero is to acknowledge and link the past, present and future, and laying down the kaupapa for the Hui or event that will take place. Nga Waiata To support the speaker, a waiata song is sung once the speech is made.
The waiata should be appropriate for the occasion and should be learnt by all that will attend the hui.
Marae and Powhiri Protocol and Customs
Hakari Hakari formal banquet is the act of feasting that traditionally applied to the eating of cooked food. The Hakari recognises the transition from the spiritual realm of the powhiri back into the physical world, where food is shared. It a celebration of unity, and a time to get to know someone or more on the marae. Poroporoaki Poroporoaki, or speeches of farewell, signifies the act of farewell and the return of mana esteem and authority to the host people.
Event though our Marae is located in an urban setting, staying with or experiencing our culture and environment is as much a spiritual experience as it is physical. So before leaving our Marae, pause for a while. Log In.The ceremony is an official welcome removing the barriers between manuhiri visitors and the hau kainga hosts.Keyword extraction tool
After all many Womad artists are superstars in their own lands and they come bearing gifts of their music. Professor Anne Salmond termed the powhiri as the Ritual of Encounter in her excellent book Hui because the ceremony is about encounters between two groups and removing metaphoric walls erected by tapu restrictions.
The kawa process of the powhiri lifts the tapu that manuhiri are bound by. The powhiri has been essential in the retention of Te Reo Maori and the reo okawa formal language of both men and women, who have defined roles during the powhiri. For this reason some may see the powhiri as a perpetuation of sexism. However this viewpoint is ignorant of the intricacies of the ceremony. In reality the powhiri is a perfect example of how male and female work together in their defined roles to satisfy ceremonial requirements.
Both the karanga call and the whaikorero speeches are vitally important and if an ope manuhiri visiting group doesn't have a speaker or caller who can speak Maori than they can be provided. For example last week I was asked to speak on behalf of the Womad artists, and a kaikaranga was appointed from the hau kainga as the artists gathered inside the carved gate of Owae and were briefed about the proceedings.
Nothing starts until the kaikaranga begins her call. Her call can be simple or complex, short or long, and the poetry that the karanga experts can imbue in the words can be awe inspiring. For this reason the kaikaranga are often compared to manu tioriori, or songbirds. This is part of the mana wahine, or the female authority on the marae. When the ope group crosses the marae-atea courtyard everyone follows the kaikaranga and take their cues from her until it is time to enter into the wharenui meeting house.
At this point it is generally the men who enter first. This is a reminder of the distant past when it wasn't certain that friends and relatives were waiting inside. Which perhaps is one reason why in Taranaki we hongi press noses and hariru shake hands when we enter into the wharenui meeting house.
In most areas the hongi is the last act of removing barriers between manuhiri and hau kainga whereas in Taranaki we tend to do it first. It is a fine forum for oratory. When the kaikorero orators stand to deliver their whaikorero formal speeches their oratory can soar from te ao wairua the spiritual world to te ao marama the physical world and not forgetting the kaupapa reason for the hui meeting. While many often mistake the kaikorero for tangatira chiefs in reality we are all merely speaking on behalf of the people.
The floor was then opened for the artists to respond in their own languages. Kicked off by Brushy One String from Jamaica, and although he had to borrow a guitar, he indeed only played on one string. The South African group The Soil followed by singing in the Xhosa language, using their voices as their instruments. The other groups kept us all enthralled for nearly two hours as the artists participated in the welcome. Later during the festival some artists commented on how moving and enlightening the experience of the powhiri was, and as a culturally unique ceremony it sets us apart from the rest of the world.
Many said it was their highlight of the festival. The powhiri is about reciprocation, about validating relationships and honouring visitors and hosts. Therefore Taranaki should be proud of the welcome that Waitara gave to the international artists of Womad.
Dennis Ngawhare: Understanding the importance of the powhiri process.Huirapa Marae, Karitane, Otago.Mom big pewit xxx son
This process also removes the tapu sacredness from the manuhiri visitorswho are referred to as waewae tapu literally, sacred feet if they are first-time visitors to that particular marae. The following is what you might expect to see when being welcomed outside the wharenui on the marae atea:. A challenge which attempts to determine the intent of the manuhiri, which, once established, clears the way for the rest of the welcome ceremony.
It involves incantations both to the living those gathered and the dead those who have passed on and begins the exchange of information to establish the purpose of the visit.
This refers to the formal speeches which usually have a set format: see belowthe exchange of greetings made by the speakers usually male from both sides. An expert in oratory will display his knowledge of whakapapa genealogy and mythology, as well as his mastery of language, rhetoric and dramatic presentation. The kaupapa purpose of the occasion is also discussed, as might the current issues and concerns.
You may hear acknowledgement of the koha from the kaikaranga caller from the host side. Contemporarily, the koha is in the form of money, but in the past, it would have been food or valued taonga treasures. This involves the shaking of hands and a gentle pressing of noses possibly also a kiss on the cheek, signifying the sacred breath of life — the mauri life principle — mingling together as the two become one.
As in other cultures, the provision and sharing of kai symbolises the final binding together of the tangata whenua and the manuhiri as the two groups now merge for the remainder of the hui gathering.
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