|
The Powhiri (Pohiri in some places) is
the welcoming ceremony. Powhiri is a step by step process of
removing the tapu of the visitors and making them one with the
tangata whenua. |
|
There are many variations to
a Powhiri but the following are the 10 basic stages: |
|
1. Ko Nga Tangata (The People)
If there are no people, than there can be no Powhiri. There
are two groups required for a Powhiri to commence,
Tangata Whenua (hosts) and Manuhiri (visitors). The minimum number
required for a Powhiri is 4. Two males and two females. One
female to do the karanga (call) and one male to do the mihi (speech)
on either side. |
2. Inoi (Prayer)
An inoi is said to ensure the safety of the people and to ensure
that all stages are carried out without disturbance. An inoi should
be said by both Manuhiri and Tangata Whenua.
|
|
3. Wero (Challange)
Although wero are not often seen on a regular basis today,
traditionally these were carried out to ascertain the intentions of
the visiting group. Wero were executed by the fastest and fittest
male warriors of the Tangata Whenua. Dependant on the way in which
the taki (dart) was placed down and picked up, would deem whether
the Manuhiri had come in peace, or with warlike intentions.
|
4. Karanga (Call)
The karanga is the first voice to be heard in powhiri. The
karanga is traditionally carried out by a female elder. The caller
for the Tangata Whenua holds the title of kai karanga and is the
first to call. The caller who replies for the Manuhiri holds the
title of Kai whakatu. The purpose of the karanga is to weave a
spiritual rope allowing safe passage for the Manuhiri to enter onto
Te Marae nui atea o Tumatauenga (courtyard in front of the Whare
Tupuna (Ancestral House).
|
|
5. Haka Powhiri (Welcome Dance)
The Haka Powhiri is executed by the Tangata Whenua. The
purpose of the Haka Powhiri is to pull the waka of the
Manuhiri onto the Marae with the rope that was woven during the
karanga and to uplift the mana (prestige) of the Tangata Whenua,
their marae, iwi, hapu and their tupuna (ancestors).
|
6. Mihi (Speeches)
Traditionally only the experts in the art of Whaikorero (Oratory)
would stand to speak to the opposite group. The purpose of the mihi
is to acknowledge and weave together the past, present and future,
by acknowledging the creator, guardians, the hunga mate (the dead],
the hunga ora (the living - those present at the powhiri) and
laying down the take or kaupapa (the reason) for the Powhiri
or event that will take place.
|
|
7. Oriori - Waiata (Chant - Song)
The purpose of the Oriori is to show that the people support the
speaker and what he has said. Oriori often compliment what has been
said, the occasion surrounding the powhiri, acknowledge the
speakers whakapapa (genealogy) or the group itself.
|
8. Koha (Gift)
Koha is given by the Manuhiri to the Tangata Whenua. The koha is
laid by the last speaker of the Manuhiri to indicate that they have
no more speakers and have finished. The koha is the first contact
between the Tangata Whenua and the Manuhiri. Traditionally koha were
in the form of precious materials - pounamu, whale bone etc, korowai
(cloaks) and numerous other taonga. Delicacies were also gifted.
Today, money is the normal form of koha. The purpose of the koha is
to help with the upkeep of the marae and to cover general running
costs associated with powhiri and hui. The size of the koha
shows the mana of the Manuhiri.
|
|
9. Hongi (Traditional Form of Greeting)
The hongi is the first time that the two groups have physical
contact. Hongi is the gentle pressing of nose and forehead.
The tangata whenua will indicate to the manuhiri to come in a
certain direction, in line, to shake hands and to hongi. This
practice originates from the dawn of time and is a symbolic
reference to the first breath of life'Tihei Mauri Ora' and shows the
'coming together' of the two groups, united as one under the
umbrella of the Powhiri.
It is the mixing of the mauri of both the tangata whenua and the
manuhiri.
|
10. Kai (Food)
This is the final stage of the powhiri. It is the stage where
the tapu of the powhiri is removed by the sharing of kai. The
tangata whenua and the manuhiri are now one.
As with the amount of koha given, the amount and types of food that
is prepared for the Manuhiri show the mana of the Tangata Whenua. An
Iwi who live by the sea would usually specialise in placing kai
moana (sea food) on the table, while an Iwi who live inland would
usually place delicacies from their area on the table.
|
