Lecture 8- Pōwhiri Flashcards
Pōwhiri
-Involves two groups – tangata whenua (hosts) & manuhiri (visitors).
-A process of whakanoa (clearing of tapu), especially for waewae tapu (manuhiri who have never been to a particular marae or place
before).
- Traditionally used to also gauge intention (i.e. was the visiting group a friend or foe?)
- There are many variations of tikanga/kawa pertaining to pōwhiri.
The protocol
- Waerea
- Wero
- Karanga
- Whakaeke
- Whaikōrero & Waiata tautoko / waiata kīnaki
- Koha
- Hongi
- Hākari
Note: general process but order may vary. Also not usually discrete steps flow/ overlap between them.
Waerea
-Protective incantation (karakia)
-Performed by the manuhiri
before going onto and while
entering a marae –> to clear/ open a pathway
-By a male [Rangatira].
-Performed quietly while deciding other roles in the subsequent Pōwhiri.
-Although some variations involve performing it throughout the entire ceremony not just at the start
- Not all people follow this kawa
Wero
-Performed by a toa (warrior) from the tangata whenua.
-Almost as a way to ‘scare’ oncoming visitors in case they have bad intentions
-A symbolic gift (often a taki/small wooden dart) is laid down by the warrior, the manuhiri visitors) must pick it
up.
- The manner of the manuhiri
towards the laying down of the taki shows their intention e.g. pick up with respect and acknowledgement then visitors coming as a guest. - Do they come as friend or foe?
- Now reserved for very special occasions with very elaborate wero —> may involve more than one warrior.
Karanga
-Performed by women on both sides (tangata whenua and manuhiri).
-Usually older women, but younger women are not prohibited (depends on the tikanga of particular Whanau). Sometimes particular woman have been designated from birth as having specific tapu.
-Weaving a “spiritual rope” between the groups—> may be multiple woman across the visitor and host groups performing to each other and bouncing back and worth.
- He tapu anō tō te wahine – the unique tapu of women. Only woman have the tapu/ power to evoke the dead and carry out this protocol.
- Central to the demonstration of aroha
and the expression of emotion—> expressing spiritual connections between the visitor and hosts. Often people brought to tears.
-Said to give breath to the feelings of our tūpuna (ancestors).
- The first voice.
Whakaeke
- Slow movement of the manuhiri onto the marae ātea.
-Happens at the same time as the karanga
- A haka pōwhiri (haka performed to welcome visitors) may be
performed by the tangata
whenua at this time. - Men in some iwi may perform the waerea
during the whakaeke (waerea acts as a protective incarnation to clear the way)
Whaikōrero
- Oratory performed [usually] by men on both sides. Women can speak depending on the kawa.
- Whaikōrero occurs within the realm of Tūmatauenga.: Protect women (“te whare tangata”) and children.
- Kawa of speaking order: Pāeke – all the host speakers speak, then the visitors.
Tāutuutu / Tū atu, tū mai – alternating back and forth.
Whakawhitiwhiti – a hybrid of pāeke and tāutuutu. - The life force (Mauri) of the Whaikōrero begins with and returns to the tangata whenua.
Is the female voice stifled on the marae?
- Women have an important role, with the karanga being the first voice to be heard: the language of the karanga is similar to the language of Māori oratory –> skill developed in this and full discretion in what they say.
-But it is not unusual for women to give orations during the whaikōrero in some areas: Te Tai Tokerau, Ngāti Porou, Te Whānau-a-Apanui, Ngāti Kahungunu…
Waiata tautoko/kīnaki
- Song of support after each
speech, typically by the women. - Speaks to the mana of the
kaikōrero. - Can be used politically, or to rein in a speaker.
- Usually reflects the tone of the gathering.
Koha & Hongi
-When speeches are exhausted
-Koha= gift given to the hosts by the guests: traditionally in the form of precious resources from the land of the visitors (still happens today)
-Hongi = performed after Koha. Is the pressing of noses and the sharing of breath. Symbolizes the breath of life by Tane and the life he created. Fosters an even deeper connection.
Hākari
- Final part of the process.
- Collective partaking of food.
-Food is an agent of whakanoa. Food is how the tapu of the visitors is cleared.
- Shows the manuhiri (visitors) the capacity of the tangata whenua (land) to manaaki (showing care et.c.
Importance of pōwhiri
- Maintaining tikanga of the marae
- Addressing tapu associated with waewae tapu
-Whanaungatanga, whakapapa, manaaki
-The survival of te reo Māori and tikanga Māori.
Kawa
-tribal/ area- or territory- specific tikanga
-Different tribes/ areas/ marae have different version’s of powhiri
