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My Te Reo > Stages of a pōwhiri > Flashcards

Stages of a pōwhiri Flashcards

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1
Q

pōwhiri

A

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.

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2
Q

Tikanga

A

Correct protocol, rules, practices, customs

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3
Q

Kawa

A

Local marae protocol

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4
Q

Iwi

A

Tribe, people, nationality, race

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5
Q

Manaaki

A

To show hospitality, To support, To take care of, To uplift the ‘mana’ of another

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6
Q

Tūtohu whenua

A

Significant tribal landmarks

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7
Q

Tūpuna, Tīpuna

A

Ancestors, elders

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8
Q

Whakaaro

A

Thought, opinion

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9
Q

Preliminaries / Ngā Whakaritenga

Kaikaranga

A

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.

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10
Q

Preliminaries / Ngā Whakaritenga

Kaikōrero

A

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.

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11
Q

Preliminaries / Ngā Whakaritenga

Koha

A

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.

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12
Q

Stage 1

A

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.

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13
Q

1 - Te Wero / The challenge

Wero

A

A challenge issued by local warriors

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14
Q

1 - Te Wero / The challenge

Kaiwero

A

Warriors who perform the wero

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15
Q

1 - Te Wero / The challenge

Taiaha

A

A long spear-like weapon used in combat and ceremonial practices

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16
Q

1 - Te Wero / The challenge

Tāne

A

Man, Men

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17
Q

1 - Te Wero / The challenge

mau rākau

A

to wield weapons, or taiaha

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18
Q

Stage 2

A

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.

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19
Q

2 - Te Karanga / The Call of Welcome

Karanga

A

Call of welcome

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20
Q

2 - Te Karanga / The Call of Welcome

Kuia

A

Elderly woman, grandmother, female elder

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21
Q

2 - Te Karanga / The Call of Welcome

Wāhine

A

Women

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22
Q

2 - Te Karanga / The Call of Welcome

Kaikaranga

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A

Female caller(s)

23
Q

2 - Te Karanga / The Call of Welcome

Hui

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A

Gathering, assembly, seminar, meeting

24
Q

Stage 3

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A

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.

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# 3 - Haka Pōwhiri / Ceremonial dance performed to visitors. Haka
A vigorous dance with actions
26
# 3 - Haka Pōwhiri / Ceremonial dance performed to visitors. Haka pōwhiri, Haka pōhiri
Ceremonial dance performed to welcome visitors
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# 3 - Haka Pōwhiri / Ceremonial dance performed to visitors. Papa kāinga
Homeland, home base, village
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Stage 4
Whaikōrero ## Footnote 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.
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# 4 - Whaikōrero / Formal speeches Koroua
Elderly man, grandfather, male elder
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# 4 - Whaikōrero / Formal speeches Whaikōrero
Formal speeches
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# 4 - Whaikōrero / Formal speeches Marae-ātea
The area of land directly in front of the wharenui (domain of Tū-mata-uenga)
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# 4 - Whaikōrero / Formal speeches Tū-mata-uenga
The God of War
33
# 4 - Whaikōrero / Formal speeches Wharenui
Meeting house of the tangata whenua (domain of Rongo-mā-tāne)
34
# 4 - Whaikōrero / Formal speeches Rongo-mā-tāne
The God of Peace
35
# 4 - Whaikōrero / Formal speeches Tau utuutu ## Footnote 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 ## Footnote 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.
36
# 4 - Whaikōrero / Formal speeches Pāeke ## Footnote 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. ## Footnote 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.
37
# 4 - Whaikōrero / Formal speeches paepae or paetapu
Sitting benches ## Footnote 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.
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Stage 5
Waiata Tautoko ## Footnote 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
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# 5 - Waiata tautoko / Songs after their speeches Waiata tautoko
Songs and chants used to support the kaikōrero after their speeches
40
Stage 6
Koha ## Footnote 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.
41
# 6 - Koha / A gift or donation from the manuhiri Koha
gift, offering, donation, contribution
42
# 6 - Koha / A gift or donation from the manuhiri Taonga
treasured possession, anything highly prized
43
# 6 - Koha / A gift or donation from the manuhiri Kai
food
44
# 6 - Koha / A gift or donation from the manuhiri Tapu
To be sacred, restricted, prohibited, under Atua protection, a supernatural condition
45
Stage 7
Hongi ## Footnote 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.
46
# 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
47
# 7 - Hongi / Greeting each other by pressing noses Tāne Mahuta
The God of the Forest and Birds, creator of Hine-ahu-one.
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# 7 - Hongi / Greeting each other by pressing noses Mauri
Life force, life essence.
49
# 7 - Hongi / Greeting each other by pressing noses Tihei Mauri Ora
The Sneeze of Life, A call to claim the right to speak.
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Stage 8
Kai ## Footnote 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.
51
# 8 - Kai (Hākari) / The offering of food Hākari
Feast
52
# 8 - Kai (Hākari) / The offering of food Manaakitanga
Hospitality, kindness, support – the expression and process of showing care, generosity, and respect for others.
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# 8 - Kai (Hākari) / The offering of food Mana
Prestige, influence, charisma, authority, spiritual power, status
54
# 8 - Kai (Hākari) / The offering of food Wharekai
Dining hall of the Tangata Whenua

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