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Marae Tikanga
Marae Protocol
Although adapted somewhat to meet the needs of a changing world,
for māori, the origin and rituals of pōwhiri remain
held in the timeless realms of the Atua (Gods) and Tipuna (Ancestors).
The Kawa, protocol laid down by the Atua and Tikanga, protocol
established by the tangata whenua (in this case the people of
the marae), must be strictly adhered to for both the protection
and safety of mauri (life force) and mana (status and prestige).
Marae
Traditional Meeting Place Of The Māori People
The marae is the tūrangawaewae (place of belonging) and cultural
nourishment for māori. The wāhi rangatira mana (place
of exceptional mana), wāhi rangatira wairua (place of immense
spirituality) and wāhi rangatira iwi (place that empowers
dignity). Tangata whenua are the unabated foundation of a marae,
while manuhiri are essential for the purpose of manaakitangi (nurturing
and sustaining the divine nature of life) and vital for expansion
of the tribe’s mana.
Te
Marae The Marae Complex
The marae complex includes the Wharetūpuna (Ancestral House),
Wharekai (Eating House) and Marae ātea (a sacred space in
front of the Wharetūpuna). The Wharetūpuna usually represents
an ancestor revered by the tribe, the maihi (frontal boards) are
the arms, the heke (rafters) are the ribs and tahuhu (ridge pole)
the spine. Carvings on marae record both Ancestry and history.
Marae is the meeting place where significant gatherings are held
such as tangi (funerals), hui (meetings), wānanga (learning)
and hākari (feasts).
Pōwhiri
Protocol Involved In Welcoming And Caring For Visitors
Pōwhiri, involves the encounter between two groups of people,
tangata whenua (the hosts or people of the marae) and the manuhiri
(visitors). The tangata whenua are people associated with the
marae through whakapapa (genealogy) or tūrangawaewae. Tūrangawaewae
affords them the right to determine tikanga (protocol), define
roles and manaaki (care for) the manuhiri. Manuhiri may be made
up of varying groups of people or individuals who have come to
the marae to participate in a specific or ceremonial occasion.
Huihuinga
Ki Waho Gathering Together
Manuhiri (visitors) wishing to enter the marae grounds gather
together as a group outside the gates of the marae at a time advised
by the organisors of the hui (gathering). On arrival, each group
or individual greets others already waiting, whether known to
them personally or not, with a hariru (handshake). A hongi (pressing
of noses), a kiss and a hug, even tears are appropriate if the
others are well known to them. The kaiwhakautu, the woman who
will respond to the karanga (the call onto marae), and kaikōrero
(orators) who will speak for the manuhiri will be selected and
the koha previously placed in an envelope collected and passed
to the final speaker. This is followed by a ‘settling down’
period where those present begin to focus on the tapu (sacredness)
of the occassion. An inoi (prayer) requesting guidance may be
offered at this time for the success of the occassion.
The order by which the group will
move onto the marae is determined by local kawa (protocol). The
kaiwhakautu may lead the group on, take her place to the side
or walk behind the leading males of the group. Other areas may
require all men to preceed women, or, speakers and male elders
to enter followed by the women, children and remaining males of
the group. When the tangata whenua are ready, one of them approaches
the manuhiri to indicate they are ready to receive the awaiting
group onto marae. It is important for the manuhiri to move forward
in a silent, cohesive group and not separate.
Te
Wero The Challenge
The wero is a powerful and intimidating challenge performed by
a taua (warrior) who moves out from the ranks of the tangata whenua.
The wero establishes the intentions of the manuhirii and whether
their intentions are peaceful or hostile. The mana of the entire
marae rests upon the shoulders of the taua who issues the wero.
Manuhiri must stand still and wait for the taki (twig, carved
dart or weapon), a representation of Tāne Mahuta, God of
Forests and Birds to be placed on the ground before them. The
wero may be issued to a woman of rank within the manuhiri, however
a male member of the group must pick up the taki. It is a sign
that the manuhiri harbour hostile intentions if the taki is picked
up by its stem or handle. On some ceremonial occasions three wero
will be issued in succession.
Te
Karanga The Call
The Kaikaranga (female caller of the tangata whenua) begins with
a haunting, melodic and high-pitched call opening the tapu of
Maraenui ātea o Tūmatauenga (courtyard in front of the
wharetūpuna). She beckons the manuhiri to move forward while
providing safe passage for the physical and spiritual of the manuhiri
to unite with the physical and spiritual of the tangata whenua.The
karanga is the fist voice to be heard in the ceremony and is answered
in response by the Kaiwhakautu (reply caller) representing the
manuhiri. During the karanga, tangata whenua stand still as the
manuhiri move slowly forward until they reach the Marae ātea.
Haka
Pōwhiri Action Dance
Tangata whenua perform the haka pōwhiri. The arrival of the
manuhiri is symbolic of a waka (canoe) arriving offshore. Toia
mai te waka, pulling the manuhiri onto the marae, beaching the
waka safely on shore. Tangata whenua gently sway their hands,
this movement represents the breath of Tāwhirimatea (god
of wind) rustling the foliage of the trees. Tangata whenua may
hold twigs of kawakawa or foliage. The light and dark sides of
the foliage symbolize te ao and te pō (life and death). The
voice of the kaikaranga intertwines with the voices of the haka
pōwhiri and kaiwhakautu pulling the groups together warding
off evil spirits and protecting the manuhiri, providing safe passage
across the marae ātea to the seats provided. Kaikōrero
and kaumatua (older men) sit in the front rows with kuia (older
women) and kaiwaiata (singers) behind the speakers. It is customary
for the manuhiri to carry the memory of their deceased loved ones
onto the marae with them. Both groups pause and bow their heads
in acknowledgment and respect to those who have passed on, tangata
whenua then signal for everyone to be seated.
Whaikōrero
Formal Speeches
Whaikōrero and mihi (greetings), oral traditions of welcome
and identification, are set down by kawa supported by Atua and
Tïpuna. The prowess involved in whaikōrero emanates
from the debating skills employed by the children of Ranginui
(sky father) and Papatūānuku (earth mother), for the
process by which to separate their parents so that light and movement
may entre their lives. Whaikōrero is undertaken by kaikōrero
or māngao kōrero, orator or mouthpiece who are well
versed in tribal whakapapa and the spiritual, political, social
and economic realities of the iwi (people) and takes place from
the paepae tapu (sacred speaking bench). The hunga kāinga
(people of the tangata whenua) usually open and close whaikōrero
as they are responsible for the safekeeping and return of the
mauri passed to them by kuia during karanga. The process of whaikōrero
is determined by the kawa of the tribe. One of two processes are
employed, Pāeke, tangata whenua speak followed by manuhiri
until the final speaker or Tau utuutu, where tangata whenua and
manuhiri alternate until the final speaker.
The format of whaikōrero
includes Whakaarara, a call notifying those present that the marae
ātea has been claimed and their attention is required, Tauparapara,
a spiritual recitation, Whakamihi, greeting and acknowledging
Io (Supreme Being), Papatūānuku, the ancestral house,
the dead and the ancestors, Kaupapa o te Hui, the purpose of the
gathering, Whakapapa, marae, hapu (subtribes), iwi and waka connections
and Waiata, a song of support by those of his group, enhancing
the mana and values of the orator and his speech. Whakatauākï
(proverbs) are an important part of an orators whaikōrero,
reminding us of the mauri within all things both physically and
spiritually.
Te
Koha The Gift
The origins of koha lie in the stories of creation and the Atua
who gifted those things deemed necessary for life, to Hine-ahu-one,
the first human being. At the conclusion of the final speech and
waiata from the manuhiri, the last orator for the manuhiri moves
across the marae ātea and places the koha on the ground by
the tangata whenua (usually in a monetary form to assist with
the costs of the hui). The acceptance of the koha and closing
speech by the final orator of the tangata whenua, ensures the
mauri remains with the tangata whenua and is not carried away
by the manuhiri on their return home.
Hongi
Pressing of Noses
The hongi is the first physical contact between tangata whenua
and manuhiri and takes place at the conclusion of whaikōrero.
The origin of hongi lies with the Atua Tāne Mahuta, who breathed
air into the soul principle of Hineahu- one, the first human being,
bringing her life. Hongi connects the mauri of both groups together,
the sacredness of body and mind. Tangata whenua form a line and
one by one receive the manuhiri as they move silently towards
them in single file, nose to nose, forehead to forehead.. Hariru
(handshake), or a kiss on one cheek, signs of peace, life and
well-being signifying oneness are other forms of this expression
adopted with the arrival Pākehā (europeans).
Te
Hākari The Feast
A call made from the entrance of the wharekai (eating house) invites
the manuhiri to join the tangata whenua in the hākari. The
mana whenua (trusteeship of the land) and mana tangata (integrity)
of the marae are measured by the strength and quality of manaakitanga
(caring for others). The ritual of sharing food together lifts
the condition of tapu. Hākari neutralizes the heightened
spiritual and physical environment of pōwhiri, returning
noa (a common state), that allows manuhiri and tangata whenua
to interact freely.
Te
Poroporoaki The Farewell
The poroporoaki is initiated by the manuhiri and signals the conclusion
of the hui (gathering). This is an informal time for the manuhiri
to show appreciation express opinions relating to the hui and
give thanks. Waiata or waiataa- ringa (action songs) are performed
to support the speakers. Tangata whenua follow the manuhiri with
their response and conclude with the closing karakia (prayer).
After the final hariru with the tangata whenua the manuhiri take
their leave.
Maumahara
Remember
- Manuhiri take their lead from tangata whenua
if you are in doubt ask someone
- It is important to arrive before the Pōwhiri
is scheduled to start
- Dress appropriatly, preferably in black as
pōwhiri is a ceremonial occasion
- Turn cell phones and pagers off
- Food and drink are not to be taken onto the
marae - bottled water is usually permitted
- Move onto the marae in silence and maintain
this until the conclusion of the speeches
- The whare tūpuna may also double as the
whare moe (sleeping house)
- Remove shoes when entering whare tūpuna/whare
moe
- The first row of seats are held for the kaikōrero
and male elders
- Fill seats in succession if there are not
enough seats sit on the ground
- Stay seated throughout the whaikōrero
if you need to leave do so in an unobtrusive manner
- Do not walk in between the kaiwhaikōrero
(speakers)
- When greeting you may hongi, shake hands or
kiss
- Wait for the karakia (prayer) to be said before
eating
- Never sit on tables or pillows
- Smoking is only permitted in certain areas
- Permission must be given before using cameras
and tape recorders
- If you are staying on the marae you need to
bring your own toiletries and blankets, mattresses and pillows
are usually provided
- Some places in the whare moe (sleeping house)
are reserved for kaumatua or distinguished guests
- Children are welcome (depending on gathering)
but must behave in a respectful manner
- Leave all personal belongings (except valuables)
in the car until the conclusion of pōwhiri
- In some cases only Māori language is
used in whaikōrero
- English is spoken on marae
- If you are unavoidably late seek guidance
on how to go onto the marae
NB This information is intended
as a general awareness and understanding of protocol and procedures
of Pōwhiri on Marae. Procedure between Iwi and Rohe (regions)
vary according to customs or traditions.
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