PACIFIC QUEST DISCIPLESHIP TRAINING SCHOOL (PQDTS)
Below is an outline of Marae protocol.
is the word used to describe the protocol or sequence of events which
occur on the Marae. Each Iwi (tribe) have their own distinctive Kawa
In Tauranga, the three dominant Iwi have a shared kawa called
this means that tangata Whenua ( have the first and last opportunity to
speak, for example after the Karanga calll
when everyone is seated a kaumatua from the host side
will begin speeches, followed by a visiting kaumatua
between Tangata Whenua
arriving at the Marae your group should assemble at the main gate. This
will indicate to the tangata whenua (home crowd) that you are
ready to proceed onto the Marae. The Karanga is your cue to begin walking onto the Marae.
When visiting a Ngaiterangi Marae (this refers to a specific tribe) it is protocol for women to always walk in front of the men when being welcomed on to the Marae. The women usually advance in one main body with men following from behind. When any new group visits a Marae they are considered to be Waewae tapu sacred it is only after the hongi (traditional Maori Greeting), handshake and meal that visitors are Considered to be noa, free of tapu.
After assembling at the main gate the Karanga
is the main means of ushering Manuhiri onto the Marae.
The Karanga is usually performed by a Kuia
Elder (older Woman)
although there have been exceptions , such as when a
young women performs this function.
The first voice
heard on the marae is that of the women. It takes the form of a shrill
or high-pitched call that carries for great distances. There is no
restriction on the length of breadth of the karanga.
Traditionally the Karanga was used to negate the
effects of tapu
It is also traditional for women on the visiting side to respond with a
Karanga as the visiting group proceeds onto the Marae, although this is
not necessary if a kuia is not among the visitors.
Halfway to the Wharenui it is traditional for Manuhiri
to stand and bow their heads for a time. This is a symbol of respect to
the Wharenui Meeting
ancestors who have passed on. Following this, Manuhiri are offered seats
and the formal speech making commences.
The speeches or Whaikorero begin with a kaumatua from
the host side standing to speak; at it's conclusion it is traditional
for those on the Paepae tapu
or host side to stand and sing a song in support of their speaker.
Following which time a person on the visiting side is given the
opportunity to talk.
These are the
speeches of welcome. As the tangata-whenua and manuhiri take up their
seats the kai-korero (speakers) set themselves at the front of their
respective groups on the paepae (speaking bench)
(Traditionally the front row of seats on both the host and visitor side
are reserved for the respective speechmakers or orators.)
The korero or speechmaking then alternates from one side to the other until finishing on the host side. The koha or gift from the visiting group is laid down by their last speaker.
This role is
undertaken by the men on the marae of the local iwi, as is the case
throughout most of the country except in some parts of the East Coast
At the end of each
whaikorero a waiata (traditional song) is sung. This is to complement
the words of the whaikorero and an opportunity for the speakers group
to show their support.
Hariru and Hongi. Greeting.
The final act of
the powhiri is the partaking of food. The Hongi and the food remove the
tapu that came upon the visitors at the start of the powhiri. It is an
opportunity also for the tangata-whenua to express their manaakitanga
(hospitality) to the visitors. The provision of manaakitanga is very
important as its extent can be enhancing or diminishing of the mana
(respect/honor) of the tangata-whenua.
Indigenous people of
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