General Etiquette / Ngā Ritenga

Question 1

Tikanga

Answer 1

to be correct, accurate, true, right, fair, proper, appropriate

This term derives from the word ‘tika’ which has a number of meanings including: to be correct, accurate, true, right, fair, proper, appropriate.

Tikanga [Tika-nga] is essentially the process of doing things the right way. Tikanga therefore can be interpreted as the correct procedure, protocol, custom, habits, lore, method, manner, rule, way, meaning, plan of action, practice – a set of values and practices that have been developed and continue to develop over time, which are deeply embedded in the local community (whānau, hapū and iwi).

Question 2

Kawa

Answer 2

marae protocol

Refers to marae protocol – customs and practices of the marae and wharenui, in particular those relating to the formal processes that take place on the marae such as pōwhiri / formal welcomes, whaikōrero / formal speeches and mihimihi / speeches of greeting or introduction

Question 3

pōwhiri

Answer 3

formal welcomes

Question 4

whaikōrero

Answer 4

formal speeches

Question 5

mihimihi

Answer 5

speeches of greeting or introduction

Question 6

Ngā Ritenga

Answer 6

the normal way of doing things

Can be translated as the normal way of doing things—habits, general practices and etiquette.

Question 7

waharoa

Answer 7

carved entry

leading into the marae grounds

Question 8

Tiakitanga

Answer 8

Guardianship, Protection

the process of caring for someone or something

Question 9

hau kāinga

Answer 9

local people of the Marae

Question 10

Wharenui

Answer 10

meeting house

Question 11

tūpuna

Answer 11

ancestors

Question 12

mana

Answer 12

prestige, integrity

Mana can be interpreted by terms such as prestige, influence, authority, charisma, status or spiritual power. All individuals have an element of mana at birth. The mana of a person (or group) grows by the acts and achievements they express and fulfil during their lifetime.

Question 13

Marae Ātea

Answer 13

Courtyard before the Wharenui

It is believed that when walking across the Marae Ātea, you are crossing through the domain of Tūmatauenga and, upon entering the Wharenui, you are entering the domain of Rongomātāne. Therefore, in removing your shoes before entering the Wharenui, you are ensuring that unwanted parapara from the outdoors remains outside and both domains are fully respected.

Question 14

Tūmatauenga

Answer 14

God of War and Man, also known as Tū

Question 15

Rongomātāne

Answer 15

God of Peace and Cultivated food, also known as Rongo

Question 16

wetekina ō hū

Answer 16

remove your shoes!

Question 17

Parapara

Answer 17

Dirt, filth, negative spiritual energy

Question 18

Kaupapa Māori

Answer 18

Māori initiatives

Question 19

Tikanga Māori

Answer 19

Māori customary practices

Question 20

kāinga

Answer 20

homes

homes and living spaces

Question 21

Tangohia tō pōtae

Answer 21

Take off your hat

Remove your hat before entering, if you happen to be wearing one.

Question 22

Kaua e noho ki runga i ngā paparahua

Answer 22

Don’t sit on food tables

Refrain from sitting on any tables used for kai / food or for preparing kai – this includes benches within the kāuta / kitchen.

Question 23

Kaua e waiho i ō kākahu ki runga i ngā tēpu

Answer 23

Clothes stay off tables

Do not leave kākahu / clothing items on tables (especially those dedicated to kai). It is very important not to place kākahu or items used to adorn or worn on the māhunga / head on tables. The head of a person is considered to be very tapu / sacred therefore, objects that come into contact with the māhunga should not be placed around kai or food preparation areas.

Question 24

Te tapu o te tinana

Answer 24

The body is sacred

The tinana / body as a whole is tapu, however certain parts of the tinana are more tapu than others. For example, it is not appropriate to pass food over the māhunga of another person or pat a person on their head (especially if they are new to you). Cutting hair at night or burning hair is restricted and stepping over the feet or body of a person lying down is considered a breach of tapu (especially if it is a woman stepping over a man).

Question 25

kākahu

Answer 25

clothing

Question 26

māhunga

Answer 26

head

Question 27

kāuta

Answer 27

kitchen

Question 28

tinana

Answer 28

body

Question 29

wāhine

Answer 29

women

Question 30

mate marama

Answer 30

menstrual cycle

For wāhine / women who practice tikanga Māori, there are some activities that become restricted during their mate marama / menstrual cycle. These activities include:

1. Refraining from certain harvesting practices such as gathering harakeke / flax or gathering kai (whether from the garden or foraging).
2. Not performing the karanga / ritual call of welcome during pōwhiri.
3. Not engaging in kauhoe / recreational swimming or while gathering kaimoana / seafood.

Question 31

Hapū

Answer 31

pregnant

Wāhine also need to be mindful while hapū. A couple of key things to remember is not entering urupā or whare mate / dedicated spaces where a tūpāpaku is present.

Question 32

Urupā

Answer 32

cemeteries

Question 33

Tūpāpaku

Answer 33

a deceased person’s body

Question 34

Whanonga Pono

Answer 34

Values & principles

also referred to as Mātāpono or Uaratanga.

Question 35

Tapu

Answer 35

Tapu can be explained as being sacred, prohibited, restricted, set apart from daily use or forbidden.

Mana and tapu go hand in hand – the more mana an individual or event has, the greater the tapu of that person, group, object or situation.

Question 36

Noa

Answer 36

Noa is the opposite state of tapu. It is to be free from the extensions of tapu, to be ordinary, unrestricted or void.

Question 37

Whakanoa

Answer 37

to remove tapu

Wāhine / women were seen as a potent form and agent of whakanoa / to remove tapu, or return something to a normal state. Because of the ability of wāhine to whakanoa, they were never to purposely walk or step over a tāne / man, for fear of removing his mana and tapu.

Question 38

Aroha

Answer 38

Love or to love, feel compassion, sympathy, affection and empathy.

Question 39

Tūrangawaewae

Answer 39

A place where one has the right to stand

It is the whenua / land and place that one comes from, giving an individual rights of occupation and a voice in their local community. This connection and empowerment was traditionally confirmed through whakapapa / genealogy. Nowadays, tūrangawaewae can also be a place where one feels empowered, connected and accepted.

Question 40

Manaakitanga

Answer 40

Manaakitanga is the extension of hospitality, kindness, generosity and support

It is the action of elevating the mana / prestige, status of another above your own. Especially when you are hosting manuhiri / visitors or caring for another person or group of people

Question 41

Whanaungatanga

Answer 41

the process of developing a genuine connection and relationship through shared experiences and working together providing people with a true sense of belonging

Derives from the concept of whānau / family and whanaunga / relations or relatives.

Question 42

Rangatiratanga

Answer 42

can be translated as leadership, the mana to exercise authority, prosperity and the overall wealth of the collective. It is the process of weaving people together for the greater good.

Question 43

Tohungatanga

Answer 43

Tohungatanga derives from the term tohunga / expert, skilled person, priest, healer or interpreter of signs.

Tohungatanga can therefore mean proficiency, expertise, competence, mast

Question 44

Ūkaipō

Answer 44

Ūkauipō is a place (or person– generally a female/mother figure) that one draws strength from. A person’s source of sustenance or real home.

Question 45

Kotahitanga

Answer 45

unity, solidarity, connectivity, togetherness

The concept of kotahitanga derives from kotahi / one, single, to be united.

The state or process of being united in thought, vision, purpose and act

Question 46

Me ako ā tātou tamariki, he kawenata Te Tiriti o Waitangi

Ōna pūtaketake, He manaakitanga; He whanaungatanga; He rangatiratanga; He tohungatanga; He ūkaipō

Otirā, kei tua ko te aka matua, tōna ingoa ko te Kotahitanga.

Answer 46

We must teach our children that the Treaty of Waitangi is a covenant.

Its ‘roots’ are Manaakitanga; Whanaungatanga; Rangatiratanga; Tohungatanga; Ūkaipō;

But beyond all of these is the ‘parent vine’ whose name is Kotahitanga

A saying by tohunga, scholar, writer, healer, minister and philosopher – Rev. Māori Marsden.