4. Marae

Door and Window

- Door always situated on the left, window on the right - Sometimes they both have a specific significance

Buildings in Marae complex

Whare tipanu Whare kai Whare mate Marae atea Urupa

Whare tipuna

ancestral house (whare = house/building and tipuna = ancestor). Carved building, biggest house. Tapu

Whare paku

smallest building, either separate building or separate part toilet block. Noa.

Whaikorero

- People now sit, men usually in front to protect women at the back - Performed by men from both sides - Usually with high mana - Most iwi women are not permitted to speak - Kawa: Tauutuutu & Paeke (recipricol speeches starting with home then handed to the visitors) - A song of support is sung following each whaikorero (following each speech, can happen that they sing to cut someone off or that they do not sing at all if they disagree with what was said)

Waerea

- Performed by the manuhiri as they wait for the powhiri to begin - Usually a prayer or chant - Traditionally used to ward off any bad spirits - To protect the group - Not often used in contemporarily

Karanga & Tangi

- Performed by women from both sides - Expression of mana wahine - Gathers information about the groups (letting each other know who they are), acknowledges the dead and welcomes the group

The Whare tipuna - Levels of Whakapapa

- The physical manifestation of an ancient ancestor - The poupou = a closer level of whakapapa inside the house. Some marae are even becoming quite multicultural The photos = Even more recent ancestors that have passed

Wero

- Traditionally about finding out the intentions of the visitors (good or bad?) - Performed by a young warrior from the tangata whenua - A taki (dart) is laid on the group - If picked up and moving back, shows the group comes in peace. If not picked up shows that you are there for a fight - Now reserved for very important guests

Whare tipuna/Whare nui symbolisation

A physical manifestation of an ancestor. Built to look like a person. Interact with it as though it is a person

Pou tuarongo

Back post (Three posts - the pou tāhū (front post), the pou tokomanawa (centre post) and the pou tuarongo (back wall post) - support the tāhuhu (ridgepole), and represent the connection between Ranginui and Papatūānuku.)

Tekoteko

Carved figure that stand at the peak of the building - often an ancestor of the tribe/ subtribe - H/e the building itself might be someone more intimate with that place (e.g. an immediate ancestor)

Pou tokomanawa

Center post - Often described as the heart of the house that keeps it standing (Three posts - the pou tāhū (front post), the pou tokomanawa (centre post) and the pou tuarongo (back wall post) - support the tāhuhu (ridgepole), and represent the connection between Ranginui and Papatūānuku)

Pou Tahu

Front Post (Three posts - the pou tāhū (front post), the pou tokomanawa (centre post) and the pou tuarongo (back wall post) - support the tāhuhu (ridgepole), and represent the connection between Ranginui and Papatūānuku.)

Tahuhu

Indoors - the center rafter = the spine of the ancestor

Tangata whenua

People of the land

Poupou

Poupou Carved figures of more recent, immediate ancestors. The walls - meet wit the ribs

Kawa

Protocols

Tapu/Noa within Whare Tipuna

Right side (of ancestor) = noa: Life Locals Women Left side (of ancestor) = tapu: Death Visitors Men

Whakaeke

Slow movement of the manuhiri on to the marae atea A haka powhiri (a song welcoming you on) can be performed at this time

Heke

The ribs - attached to the spine

Manuhiri

Visitors

The Powhiri processes

Waerea Whakaeke Wero (the challenge) Karanga (the call) Tangi Whaikorero (formal speeches) Hongi/Hariru Hākari (feast)

Urupa

cemetery, usually close to the marae

Taki

dart

Whare mate

death house (mate = death), Separate smaller carved building, may have a separate building for the body. Tapu.

Whare kai

dining rooms (kai = food). Sometimes bigger than the whare tipanu usually as it is newer and built to host more people. Noa.

Marae atea

grass/courtyard in front of whare tipuna, realm of god of war. Some tribes consider tapu, some noa.

Hākari

o Final and most important part of the process o Lifts the tapu of the process o Food as an agent of noa

Hongi/Hariru

the manuhiri will be invited to come and hongi (press noses) and harirū (shake hands) with the tangata whenua. Traditionally, whether male or female, participants would hongi. After European settlement, the kiss was introduced, and instead of a hongi men and women would kiss other women. Many marae now insist on a return to the traditional method where only hongi and harirū occurs. Originates from tane breathing in life through the nose

What a Marae represents

• Every Maori person can whakapapa back to 1+ marae • Marae are built on kinship land usually that of the hapu (sub-tribe) • Provides turangawaewae ( = a place to stand, tūranga = standing place, waewae = feet) • Bastion of Maori culture (bastion = place strongly defending or upholding particular principles, attitudes, or activities) o Place where Maori traditional practices are maintained o Maori language is paramount o A physical connection of whakapapa

Powhiri

•Involves two groups o Tangata whenua (peope of the land) and manuhiri (visitors) • Waewae tapu - have to go through the process if you have not been on this particular marae • The powhiri is ultimately a whakanoa process • There are different kawa (protocols) - different at different marae • The determination of the process lies with the tangata whenua (mana whenua)

Tapu/Noa of Marae

•While not as tapu as an urupa, the marae complex maintains a higher degree of tapu than the surrounding land • The longer a marae is in place, the stronger the tapu • However the marae complex is split into tapu and noa areas