Kaikorero powhiri

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    Wednesday, February 13, 8. Walking on to the marae is a time of remembrance, sadness and showing of respect.

    Pōwhiri Process

    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.

    kaikorero powhiri

    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.

    Simply click it and you will be taken to a page where you can give a quick rating and leave a short comment for the product. Each time you give feedback, TPT gives you feedback credits that you use to lower the cost of your future purchases. I appreciate your custom and value your feedback — thank you!

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    View Preview. Grade Levels.This book is copyright. Except for the purposes of fair reviewing, no part of this publication may be reproduced or transmitted in any forms or means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission in writing from the publisher. Infringers of copyright render themselves liable for prosecution.

    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.

    kaikorero powhiri

    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.

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    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.

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    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.

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    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.

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    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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    Kaikorero powhiri

    This information relates to our marae and has been prepared for your assistance, particularly for first time visitors. We ask that you please take the time to familiarise yourself and your group with this information. Prior to your visit you will need to organise the following:.

    Please contact our administration office should you have any questions relating to the information supplied. Please note that it is not our kawa for our Kaikaranga to call to a rangatahi teenager or kotiro girl. This is a good opportunity to collect the koha from those gathered and place in an envelope. While at the Wharemanaaki please organise your group with the wahine women in the front and tane men behind them. All children should be between the men and women. It is appropriate to have the oldest people in the front of each group.

    Your Kaikaranga should be at the front of your group — they will lead your group on to our Marae. Once your group is ready your Kaikaranga should lead your group quietly to the second bridge where your group will wait for the maioha the kaikaranga for our marae to give her first call.

    Once her call has been completed your Kaikaranga will reply to the call and your group should proceed quietly and slowly towards the Wharetipuna Meeting House.

    The length of this time of reflection can vary from 30 seconds to several minutes and is usually determined by your Kaikaranga but once observed then your Kaikaranga will begin to proceed again towards the Wharetipuna.

    Māori ki Te Whare Wānanga o Ōtākou

    Your Kaikaranga should enter first followed by the other women, the children and then the men. The wahine should move, upon entering the whare, to the seats behind the front row and the Tane should move to the front row of seats. If there are more men than seating permits in the front row then the women should accommodate accordingly and move back a row.

    Children may occupy any spare seats or be seated on the floor. Once at your seats please stay standing until the tangata whenua indicate to you to take your seats.

    Please note koha is only laid at the conclusion of all speeches. Either way is appropriate providing the person laying the koha is the last speaker. The Tangata Whenua will pick up and acknowledge your group by accepting your koha. On occasion this acceptance may also be acknowledge by the Kaikaranga giving a call of thanks.For many students visiting New Zealand for the first time, a trip to a Maori marae or wharenui meeting house and taking part in a powhiri formal welcome ceremony is a must-do during your stay.

    Many schools take field trips to visit local marae.

    Maori Powhiri

    Start by learning how to introduce yourself — the Korero Maori website has a list of nga mihi greetings to try.

    A powhiri is the traditional way to welcome guests onto a marae. There are six main steps during a powhiri. Stand at the gate or entrance of the marae. Depending on the formality of the occasion it is usual for women to dress modestly, skirts that are not too short and males to wear long pants.

    It is polite to arrive early and wait for hosts to acknowledge your arrival by sending forth the first karanga, the call of welcome. This call is an oratory summons done by a high-ranking female elder in the host group as the first call of welcome. You will have a guide with you who will reply with a karanga as your group begins to walk forward towards the marae. The common custom is women will walk in front of the men behind the kai karanga the female callerthe men often form a V around and behind the women.

    Formal speeches called whaikorero start with the hosts, followed by the guests. Again it depends on the particular marae protocol as the hosts and the guests may alternate in speaking order. Whaikorero is always in Te Reo Maori Maori language and skilled speakers bring forth powerful verbal images.

    The gods are always acknowledged.

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    The courtyard outside allows speeches to be more forceful as the area is represented by Tu, the Maori god of war. Once inside, the speeches are more peaceful, as the inside is the domain of Rongo, the god of peace. A waiata song is sung after each speech. These are usually traditional Maori songs sung to support the speaker.

    A gift usually monetarycalled a koha, is presented by the last speaker of the visitors and is received by a male or female from the host group again it depends on the particular marae practices. The hosts line up and the guests with men in front walk forward to press noses, called a hongi, in a traditional greeting process called a hariru. This hariru signifies the joining of the two groups.

    Sometimes this is accompanied by a handshake or a polite kiss on the cheek. Why Choose English New Zealand? What happens during a powhiri?Maori elders say the tradition prohibiting women from speaking in powhiri doesn't have to modernise to suit peoples' western perceptions.

    Some Maori and politicians believe the custom forbidding females from speaking in powhiri is out-dated and sexist and want the culture to adapt to modern society.

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    Generally, the women led the first welcome call, the karanga, and the front row of seats, the orators bench or paepae, was reserved for the men. It's a stark contrast to the events at Waitangi inwhen the future Prime Minister Helen Clark was stopped from speaking during the powhiri by kuia Titewhai Harawira. Ms Turei, who was also allowed to speak in powhiri at the annual Ratana celebrations in January, said women speaking on both occasions proved the Maori cultural process was ever evolving and was meeting new ways of thinking.

    Greens Co-leader, Metiria Turei, spoke during a powhiri at Ratana. Photo: RNZ. Many iwi make provisions to enable women to speak in powhiri either in the wharepuni or in special areas of the marae where women are seen to be protected.

    In some tribes, such as Ngati Porou and Ngapuhi, women can whaikorero in the same area the men would, but in most iwi, there is strict kawa prohibiting it.

    That's the case for Rotorua iwi, Te Arawa, where women traditionally sit on the floor and must take their shoes off inside, while men can keep theirs on. Prominent kaumatua Sir Toby Curtis said he did not believe modernisation was an answer to change, but was about doing away with being Maori and all becoming Pakeha.

    My ngakau and wairua hasn't reached that level of real acceptability. But he did not believe women were missing out, and said the paepae wasn't a decision making process. A supporter of traditional roles.

    Te Arawa leader, Sir Toby Curtis, speaks at an education conference. But a former community advisor at the Human Rights Commission, Marama Davidson, said she's just returned from the Ngapuhi hearings in Northland where tribal leaders spoke of not having enough men to man the paepae.

    Marama Davidson. But according to an experienced karanga teacher, Raina Ferris, if women learnt about the art and depth of karanga they wouldn't have to whaikorero. When the kuia started dying and left us they took away the sacredness and depth of the art form. It's our opportunity to have a say. The pohiri process was a strategically well balanced set of activities that is designed to achieve kotahitanga unity by bringing manuhiri and tangata whenua together and bringing the living and spiritual worlds together, Ms Ferris said.

    It stays this way to maintain our identity and is not to be changed to suit someone's perspective. A Maori lecturer at the Auckland University of Technology, Hone Sadler, said the karanga was the most important role of the welcome ceremony, because it set the tone for the hui.

    Those wanting change were looking at Maori traditions from the wrong perspective, Mr Sadler said. A Ngapuhi narrative, which explores the role of Ngapuhi women. He said they had never been restricted from speaking in powhiri, but they weren't taking up the roles because of founding colonial and Christian values, which to some extent regarded women as chattels and influenced Maori.

    kaikorero powhiri

    Hone Sadler predicted there would be more women taking on speaking roles in the future, but it would be a resourcing issue, with fewer men able to speak Maori on the paepae. Parliament is in the process of reviewing its protocol after complaints by some senior female MPs that their status isn't reflected in the current kawa or protocol.It has been the best experience: the accommodation was brilliant and all our travel connections were made so easy by Nordic Visitor.

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    Good preparatory work for the PASS program. I now have a better understanding of the foundations of the statistics covered in this module. Although I was familiar with the terms, I now feel more comfortable with discussing the topic. I think the accompanying course text and the support online has been great. I found the course text easy to follow and the in text examples are a good way to test understanding of what you learn as you work through the text.

    I enjoyed the course thoroughly. The question-answer sessions (discussions) were really helpful in understanding the concept. I have definitely gained a lot of knowledge about microarray analysis. Both the instructor and TA were exceptionally prompt in their responses to queries. The comments and suggestions were on point.

    kaikorero powhiri

    Thank you for an enjoyable, informative courseI learned a lot of short cuts that I will be grateful to use. I think the instructor and the assistant instructor were great.

    This course gave me a solid background on structure of databases and how to use SQL statements to query a databaseThis was the first class I've taken in a long time, the first online course I've ever taken, and my first statsics. I found it very easy to navigate and was pleasantly surprised at how involved the instructor was in the online discussion.

    Wow, I think he is the most hands-on instructor that I've had in the whole PASS program. He truly cares about giving feedback for every student and every thought. That is rare, special and positively remarkable. I truly appreciated it and I'd love to see more courses from Mr.

    Unwin and spatial analysis--we would all benefit from itDave was a fantastic instructor. Lots of personalized feedback. The course was challenging but extremely rewarding. It's made me think about a range of new areas of statistical analysis, which I've found very stimulatingDr.

    Unwin is the most engaged instructor I have had yet at Statistics. His feedback and involvement was excellent in time given, content provided, and charitable attitude. The Instructor, Dave Unwin, was great. I have to admit that I had my reservations about taking an online course, but I was pleasantly surprised. Dave obviously put a lot of thought and effort into creating the materials for the course as well as structuring the assignments to give students thoughtful work.

    He responded to each and every question and was very hands-on. This was a great class. I learned a lot and enjoyed the format. The lessons, assignments, feedback, and discussions were all informative.

    I appreciate Professor Unwin's efforts to include references to web sites, journal articles, and books that will be very useful in the future. The course helps me understand different approaches (pros and cons of each approach) in sample size estimates and provides hands-on experience in using various softwares.

    I highly recommend this course to folks involved in clinical study designI loved the new option to send assignments to the teaching assistant for suggestions before submitting the work to be marked. Poonam was very helpful and provided the right amount of guidance without giving away the right answer.

    I'll never pass a queue again without thinking more about it :). In many stats classes I've taken other places, homework assignments can seem punitive for those who don't understand the material, but this homework seemed to further enhance my learning experience.

    kaikorero powhiri
    Malakasa View all posts by Nebar

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