Stages of a pōwhiri Flashcards
pōwhiri
formal welcome
Pōwhiri generally follow the same tikanga / rules, guidelines within each iwi / tribe, but the kawa / local protocols during the process may differ to some degree.
The responsibility of the tangata whenua is to manaaki / show hospitality, uplift the mana of the manuhiri, whereas, the manuhiri acknowledge and give tribute to the tangata whenua, their tūtohu whenua / significant tribal landmarks and tūpuna / ancestors.
Both groups focus on developing and strengthening the tribal or common links between each group as well as addressing and sharing their whakaaro / thoughts and opinions about the kaupapa / purpose of the gathering, agenda.
It is important to note that Pōwhiri do not take place after nightfall. However, Mihi Whakatau, a more relaxed welcome, can take place. You can choose to learn more about Mihi Whakatau and its differences from Pōwhiri in the Mihi Whakatau lesson.
Tikanga
Correct protocol, rules, practices, customs
Kawa
Local marae protocol
Iwi
Tribe, people, nationality, race
Manaaki
To show hospitality, To support, To take care of, To uplift the ‘mana’ of another
Tūtohu whenua
Significant tribal landmarks
Tūpuna, Tīpuna
Ancestors, elders
Whakaaro
Thought, opinion
Preliminaries / Ngā Whakaritenga
Kaikaranga
Female caller(s)
Before manuhiri enter the marae, a discussion will take place amongst the group to decide who will be the Kaikaranga / Callers and the Kaikōrero / Speakers. If a koha has not already been prepared, an envelope to collect money will be passed around and used as the koha.
Preliminaries / Ngā Whakaritenga
Kaikōrero
Speaker(s)
Before manuhiri enter the marae, a discussion will take place amongst the group to decide who will be the Kaikaranga / Callers and the Kaikōrero / Speakers. If a koha has not already been prepared, an envelope to collect money will be passed around and used as the koha.
Preliminaries / Ngā Whakaritenga
Koha
Gift, offering, donation, contribution
Before manuhiri enter the marae, a discussion will take place amongst the group to decide who will be the Kaikaranga / Callers and the Kaikōrero / Speakers. If a koha has not already been prepared, an envelope to collect money will be passed around and used as the koha.
Stage 1
Te Wero
Generally, there are three kaiwero / trained warriors who perform this duty
They are masters of mau rākau / to wield weapons, or taiaha. Their task is to intimidate the manuhiri with a display of their skills and to determine whether the group are visiting with good intentions or bad.
Wero is normally the domain of tāne / men, but in some iwi wāhine / women can perform wero. Today, wero are reserved for significant visitors or very special occasions on the marae.
1 - Te Wero / The challenge
Wero
A challenge issued by local warriors
1 - Te Wero / The challenge
Kaiwero
Warriors who perform the wero
1 - Te Wero / The challenge
Taiaha
A long spear-like weapon used in combat and ceremonial practices
1 - Te Wero / The challenge
Tāne
Man, Men
1 - Te Wero / The challenge
mau rākau
to wield weapons, or taiaha
Stage 2
Te Karanga
This is performed by kuia / elderly women of the tribe or wāhine / women who have been trained and versed in this uniquely female cultural practice.
Both the tangata whenua and the manuhiri have their own kaikaranga / callers who will call to each other as the manuhiri come onto the marae. The kaikaranga on the tangata whenua side always begin this exchange.
The kaikaranga of each group will identify themselves, acknowledge the tūpuna / ancestors of each group and the kaupapa of the hui / gathering. During the karanga a spiritual pathway is created to ensure the manuhiri enter the marae safely.
2 - Te Karanga / The Call of Welcome
Karanga
Call of welcome
2 - Te Karanga / The Call of Welcome
Kuia
Elderly woman, grandmother, female elder
2 - Te Karanga / The Call of Welcome
Wāhine
Women
2 - Te Karanga / The Call of Welcome
Kaikaranga
Female caller(s)
2 - Te Karanga / The Call of Welcome
Hui
Gathering, assembly, seminar, meeting
Stage 3
Haka Pōwhiri
This is a haka / dance of welcome performed with hand actions.
The sole purpose of this haka is to figuratively pull the waka / canoe that has brought them to the marae of the manuhiri onto their papa kāinga / homeland and space.
3 - Haka Pōwhiri / Ceremonial dance performed to visitors.
Haka
A vigorous dance with actions
3 - Haka Pōwhiri / Ceremonial dance performed to visitors.
Haka pōwhiri, Haka pōhiri
Ceremonial dance performed to welcome visitors
3 - Haka Pōwhiri / Ceremonial dance performed to visitors.
Papa kāinga
Homeland, home base, village
Stage 4
Whaikōrero
This is the role of the koroua / elderly men or tāne who are trained in this cultural practice and have the endorsement and support of their people or group.
On the marae, whaikōrero will normally take place on the marae-ātea / area of land in front of the meeting house and the sacred domain of Tū-mata-uenga / the God of War or in the wharenui / meeting house and domain of Rongo-mā-tāne / the God of Peace.
When more challenging debates would be anticipated during the whaikōrero the marae-ātea, the realm of Tū-mata-uenga would be used. However, it was understood that if the whaikōrero took place inside the wharenui, the realm of Rongo-mā-tāne, then more peaceful interactions would need to take place.
4 - Whaikōrero / Formal speeches
Koroua
Elderly man, grandfather, male elder
4 - Whaikōrero / Formal speeches
Whaikōrero
Formal speeches
4 - Whaikōrero / Formal speeches
Marae-ātea
The area of land directly in front of the wharenui (domain of Tū-mata-uenga)
4 - Whaikōrero / Formal speeches
Tū-mata-uenga
The God of War
4 - Whaikōrero / Formal speeches
Wharenui
Meeting house of the tangata whenua (domain of Rongo-mā-tāne)
4 - Whaikōrero / Formal speeches
Rongo-mā-tāne
The God of Peace
4 - Whaikōrero / Formal speeches
Tau utuutu
Whaikōrero generally follow a version of one of two types of kawa / protocols.
Speaking procedure where local and visiting speakers alternate - beginning and ending with the local speakers
The speakers of each group sit in the front of their respective groups on benches called paepae or paetapu (though there are other names for these seats). Only males are permitted to sit on the paepae.
4 - Whaikōrero / Formal speeches
Pāeke
Whaikōrero generally follow a version of one of two types of kawa / protocols.
A procedure where all the local speakers speak first and then the visitors.
The speakers of each group sit in the front of their respective groups on benches called paepae or paetapu (though there are other names for these seats). Only males are permitted to sit on the paepae.
4 - Whaikōrero / Formal speeches
paepae or paetapu
Sitting benches
The speakers of each group sit in the front of their respective groups on benches called paepae or paetapu (though there are other names for these seats). Only males are permitted to sit on the paepae.
Stage 5
Waiata Tautoko
Waiata tautoko (or Waiata kīnaki) are songs and chants performed to support the kaikōrero / speakers after each speech.
Both the tangata whenua and manuhiri perform waiata after each speaker has spoken.
The waiata are selected to support and compliment what the speaker has shared in his whaikōrero. A waiata can be led by most people, however, generally a kuia or the kaikaranga will take on this role
5 - Waiata tautoko / Songs after their speeches
Waiata tautoko
Songs and chants used to support the kaikōrero after their speeches
Stage 6
Koha
Traditionally this gift could be a taonga / treasured possession, kai / food, e.g. local delicacies from the visiting people’s home or even a person.
This can happen during new employment when a person becomes the koha to their new workplace due to the value, experience and skills they will bring and share during their time with the business
Today, the most common koha is in the form of a financial donation to the marae and its people.
Kai is never laid on the marae-ātea / area in front of the meeting house where most pōwhiri would take place due to it being a tapu area and the domain of Tūmatauenga / The God of War.
6 - Koha / A gift or donation from the manuhiri
Koha
gift, offering, donation, contribution
6 - Koha / A gift or donation from the manuhiri
Taonga
treasured possession, anything highly prized
6 - Koha / A gift or donation from the manuhiri
Kai
food
6 - Koha / A gift or donation from the manuhiri
Tapu
To be sacred, restricted, prohibited, under Atua protection, a supernatural condition
Stage 7
Hongi
This practice originates from the creation story of Hine-ahu-one – the first human female who was created by Tāne Mahuta / the God of Forest and Birds, also known by many other names including Tāne-Nui-a-Rangi.
Once the formation of Hine-ahu-one out of earth at a sacred place called Kurawaka was complete, Tāne Mahuta gave life to her by breathing his mauri / life essence into her body via her nose. This is where the concept of ‘Tihei Mauri Ora!’ – Behold, the Sneeze of Life! – originates from, for this was the first action of Hine-ahu-one.
The pressing of noses between the tangata whenua and the manuhiri re-enacts this origin story by mixing the hā / breath and mauri / life essence of each person. It is the first physical contact between both parties.
7 - Hongi / Greeting each other by pressing noses
Hine-ahu-one
The Maid who emerged from the Earth, created and given life by Tāne Mahuta
7 - Hongi / Greeting each other by pressing noses
Tāne Mahuta
The God of the Forest and Birds, creator of Hine-ahu-one.
7 - Hongi / Greeting each other by pressing noses
Mauri
Life force, life essence.
7 - Hongi / Greeting each other by pressing noses
Tihei Mauri Ora
The Sneeze of Life, A call to claim the right to speak.
Stage 8
Kai
The final step of the pōwhiri process which is an important expression of manaakitanga / hospitality, generosity and the act of uplifting the mana of the guests.
The act of eating kai also lifts the tapu / sacredness placed on the congregation throughout the pōwhiri process.
Manuhiri are always fed first, while being served and entertained by the tangata whenua. Elders, diginatries and children are of first priority. Tangata Whenua may partake in kai once all manuhiri have been seen to.
It is normal practice for tangata whenua to prepare local delicacies from their area, this is an expression of their manaakitanga which in turn elevates their mana / prestige, influence in the eyes of the manuhiri.
8 - Kai (Hākari) / The offering of food
Hākari
Feast
8 - Kai (Hākari) / The offering of food
Manaakitanga
Hospitality, kindness, support – the expression and process of showing care, generosity, and respect for others.
8 - Kai (Hākari) / The offering of food
Mana
Prestige, influence, charisma, authority, spiritual power, status
8 - Kai (Hākari) / The offering of food
Wharekai
Dining hall of the Tangata Whenua
