Te Marae

• Korero atawhai – Helpful words and concepts
• Maroi – Indigenous People of Aotearoa ►
  • Maori people regard themselves as tangata whenua, ‘people of the land’ or ‘caretakers of the land’.
     
• Tangata Whenua – People of the Land ►
  • Tangata whenua are the hosts of the marae extending hospitality to visitors. Tangata whenua speak first and in turn offer space and time for visitors to respond.
     
• Pakeha – People of European descent ►
  • This is the word for people of British/European descent living in Aotearoa/New Zealand whose ancestors are a part of our colonial history.
     
• Tauiwi – Those of other cultures who live in Aotearoa ►
  • Aotearoa/New Zealand is now host to many cultures who came after the signing of the Treaty of Waitangi.
     
• Manuhiri – Visitors ►
  • This word means “the bird that has flown here bearing the love message of Papatuanuku/Earth Mother and Ranginui/Sky Father”.
     
• Manuhiri tuarangi ►
  • Those visitors who have come from far away – both within Aotearoa and further still as with many you who are coming to the IG.
     
• Marae – The Complex ►
  • In bygone days the marae was the space immediately in front of the chief’s principle house. Today the marae usually consists of a wharenui/meeting house, marae atea/courtyard, whare kai/dining hall, and nowadays there is often a Kohanga Reo/Language nest as in the case of Papakura Marae.
     
• Wharenui – Meeting House ►
  • This house is the social, cultural and spiritual hearth of the people. Carved or not, it is the physical extension of an ancestor; it has a name and the house is the body. Inside is the womb of the ancestor, supported by the ribs and a strong backbone. This is a sacred place of learning; of worship; of hospitality. It is regarded as the domain of Rongomaitane – the God of Peaceful pursuits and a place where women freely speak.
     
• Tapu – Sacredness ►
  • Everyone has with them their own tapu/sacredness.When coming onto a marae for the first time one is recognised as waewae tapu/sacred feet – the first footsteps onto the marae. The powhiri/welcome brings the sacredness of everyone together.
     
• Whare kai – Dining Hall ►
  • A house of hospitality and the complementary opposite of the wharenui. Here things are regarded as noa/ordinary. Kai is food.
     
• Hui – Gathering ►
  • A hui/gathering applies to all reasons for coming together for big groups or small. Being held on a marae gives mana/status to the hui.
     
• Powhiri – Sepcial welcome onto a Marae►
• Whanaungatanga – Extended family►
• Tikanga Maori –  Our ways of doing things / the ways of the marae►
• Poroporoaki – Farewells►

◄He Powhiri  – Special welcome onto a Marae

The powhiri is often reserved for special visitors – as with this occasion of the AVP International Gathering.

• Te Whakaeke – Arrival ►
  • Visitors arrive before a given time (in this case 10am). The group assembles outside the marae gates where the kai korero/speakers, waiata/songs and koha/gift are sorted out. The koha is placed in a single envelope and held (out of sight, usually one’s pocket) by whoever it is decided will be the final speaker. While gathering together it is usual to greet all others at the gate whether people know each other or not. A hariru/handshake is appropriate. During this time it is permissible to talk quietly as this is regarded as a settling down process. Loudness in any form is not appropriate. The group as a whole walk together onto the marae at the keening call of women.
     
• Te Karanga – The Call ►
  • The first voice from the marae is the call of the kai karanga / caller. This is exclusive to women and is first issued from tangata whenua as a call of welcome guiding manuhiri to come forward. When it is known (as in this case) that manuhiri cannot return the karanga, tangata whenua send someone to be with the visitors to give support to kai whakautu/return the karanga and guide the steps to be taken through the powhiri.
     
• Whai korero – Speeches ►
  • Speeches on the marae atea are delivered by men, this being the domain of Tumatauenga – God of War. Traditional greeting/mihi is made to the land, buildings, ancestors, the living, loved ones and the theme and reason for the gathering. Visitors may wish to acknowledge tangata whenua, common events we have a connection through (e.g. other International Gatherings), ancestors of AVP and this IG. It is permissible for this powhiri that people speak in their own language.
     
• Waiata – Songs ►
  • The waiata/song supports what is said by the speaker and reflects the unity of the group, be that manuhiri or tangata whenua. The waiata is lead by the women and it is permitted for this occasion to share a song in one’s own language.
     
• Koha – Gift ►
  • The giving of koha stems from the tradition of bringing gifts – usually food –today it is more appropriate to give money that tangata whenua can put to best use. At the end of speeches and waiata, the final speaker from the visiting group places an envelope containing money onto the marae. In NZ$$s our $1 & $2 coins are gold in colour – We invite you to ‘gift’ a gold coin. If you wish to do so you may contribute more. Whatever contributions of koha are made it is encouraged that doing so comes from one’s heart. This is considered personal and private. This particular koha will be given to AVPA because a koha to the marae will already have been made on behalf of us all. The koha will be received with a karanga from tangata whenua and brings to a close korero from manuhiri.
     
• Te Tutakitanga – Physical contact ►
  • Direction will be given for manuhiri to go forward to hariru/shake hands, hug or hongi with tangata whenua. Whether you hariru, hongi, hug or do all three is entirely up to you at the time. We trust people will feel culturally comfortable whatever their choice. The action of performing hongi is associated with the hariru. The two people shake hands, each using the right hand. At the same time the left hand maybe placed on or near the other person’s shoulder. The head is bent, the eyes closed, and sometimes foreheads touch as noses are pressed Some choose to press once and some twice – both ways are of equal significance. Invariably, tangata whenua will indicate their kawa/ways by example. It is appropriate to say “tena koe”/”hello to you” or “kia ora”/”greetings” as part of the greeting. In this greeting our ancestors meet as we meet and together we share the breath of life. This physical contact between manuhiri and tangata whenua completes lifts the waewae tapu/sacredness of first time visitors, allowing us all to be one, as tangata whenua for the duration of this Gathering. The running of the marae, for the time of our stay, is now ours to share.
     

The powhiri ends with the sharing of a meal together. Please take note that throughout the powhiri, taking photos is not acceptable and cell phones are expected to be switched off.

◄Whanaungatanga – Extended family

The process of whanaungatanga – of extending kinship ties, allows each person the right to stand and introduce themselves to the whole group. It is equivalent to an introductory AVP gathering. In so speaking, everyone’s presence is noted and honoured along with the ancestors that stand with that person, albeit unseen. Maori introduce themselves naming their ancestral connections to maunga/mountains, awa/rivers & waterways, whenua/land, marae, iwi/people and the means by which their iwi came to Aotearoa. Everyone coming to the IG may use this form of introducing themselves. This process allows us to discover ancestral connections to each other, some of which may go back many centuries and even to find places of commonality where we have met before.

◄Tikanga Maori / Kawa o te Marae – Our ways of doing things / the ways of the marae

• Alcohol, drugs & smoking are not permitted within the gates of the marae.
• We remove shoes before entering the wharenui / main house.
• Eating & drinking are not permitted in the wharenui – this includes water bottles & chewing gum.
• Stepping over people is not appropriate.
• Walking on bedding and sitting on pillows is not appropriate.
• Modesty in dress and personal behaviour is expected.
• Sitting on items designated for preparing, serving or eating of food (tables/benches) is not acceptable.
• Mixing of cleaning items between toilets/showers & kitchen/dining room is not acceptable.
• Taking personal toiletries into the kitchen/dining area is not acceptable.
• Washing personal clothing in hand basins is not appropriate – there are laundromats down town.

Wharenui/Main House: Everyone sleeps together in the wharenui. It is requested that men sleep on one side of the wharenui & women on the other. The floor is carpeted and mattresses & pillows are provided with 1 sheet & a pillowcase. We have arranged to have blankets available for international participants and request that locals bring their own. It may be useful to have ear plugs!

◄Poroporoaki – Farewells

The poroporoaki or speech of farewell is as important as the powhiri and speeches of welcome. This usually takes place after the final meal of the gathering. For our Gathering this will be lunch on Feb 3. The process is given to manuhiri to begin and is an opportunity for expressions of affirmation and appreciation followed again with waiata/songs that tend to have a light-hearted flavour. Tangata whenua then have their opportunity to affirm and acknowledge the gathering and everyone’s involvement. The poroporoaki will be completed with a karakia/blessing.

Those of us remaining will have the duty of ensuring the marae is left in an order that honours the mana of the marae and the service provided to us by being there.

Warm Regards…Rainbow Rere