Marae Protocols
Please note that these are guidelines only. There are organisations that have Maori expertise that are able to assist you. Differences are acknowleged from region to region.
Marae Tikanga-Marae Protocol
Although adapted somewhat to meet the needs of a changing world, for Māori, the origin and rituals of pōwhiri remain held in the timeless realms of the Atua (Gods) and Tipuna (Ancestors). The Kawa, protocol laid down by the Atua and Tikanga, protocol established by the tangata whenua (in this case the people of the marae), must be strictly adhered to for both the protection and safety of mauri (life force) and mana (status and prestige).
Marae-Traditional Meeting Place Of The Māori People
The marae is the Tūrangawaewae (place of belonging) and cultural nourishment for Māori. The wāhi rangatira mana (place of exceptional mana), wāhi rangatira wairua (place of immense spirituality) and wāhi rangatira iwi (place that empowers dignity). Tangata whenua are the unabated foundation of a marae, while manuhiri are essential for the purpose of manaakitanga (nurturing and sustaining the divine nature of life) and vital for expansion of the tribe’s mana.
Te Marae-The Marae Complex
The marae complex includes the Whare tūpuna (Ancestral House), Wharekai (Eating House) and Marae ātea (a sacred space in front of the Whare tūpuna). The Whare tūpuna usually represents an ancestor revered by the tribe, the maihi (frontal boards) are the arms, the heke (rafters) are the ribs and tahuhu (ridge pole) the spine. Carvings on marae record both Ancestry and history. Marae is the meeting place where significant gatherings are held such as tangi (funerals), hui (meetings), wānanga (learning) and hākari (feasts).
Pōwhiri-Protocol Involved In Welcoming And Caring For Visitors
Pōwhiri, involves the encounter between two groups of people, tangata whenua (the hosts or people of the marae) and the manuhiri (visitors). The tangata whenua are people associated with the marae through whakapapa (genealogy) or tūrangawaewae. Tūrangawaewae affords them the right to determine tikanga (protocol), define roles and manaaki (care) for the manuhiri. Manuhiri may be made up of varying groups of people or individuals who have come to the marae to participate in a specific or ceremonial occasion.
Huihuinga Ki Waho-Gathering Together
Manuhiri (visitors) wishing to enter the marae grounds gather together as a group outside the gates of the marae at a time advised by the organizers of the hui (gathering). On arrival, each group or individual greets others already waiting, whether known to them personally or not, with a hariru (handshake).
Hongi (pressing of noses), a kiss and a hug, even tears are appropriate if the others are well known to them. The kaiwhakautu, the woman who will respond to the karanga (the call onto marae), and kaikōrero (orators) who will speak for the manuhiri will be selected and the koha previously placed in an envelope collected and passed to the final speaker. This is followed by a ‘settling down’ period where those present begin to focus on the tapu (sacredness) of the occasion. An inoi (prayer) requesting guidance may be offered at this time for the success of the occasions.
The order by which the group will move onto the marae is determined by local kawa (protocol). The kaiwhakautu may lead the group on, take her place to the side or walk behind the leading males of the group. Other areas may require all men to precede women, or, speakers and male elders to enter followed by the women, children and remaining males of the group. When the tangata whenua are ready, one of them approaches the manuhiri to indicate they are ready to receive the awaiting group onto marae. It is important for the manuhiri to move forward in a silent, cohesive group and not separate.
Te Wero-The Challenge
The wero is a powerful and intimidating challenge performed by a toa (warrior) who moves out from the ranks of the tangata whenua. The wero (challenge)establishes the intentions of the manuhiri and whether their intentions are peaceful or hostile. The mana of the entire marae rests upon the shoulders of the toa (warrior) who issues the wero. Manuhiri must stand still and wait for the taki (twig, carved dart or weapon), a representation of Tāne Mahuta, God of Forests and Birds to be placed on the ground before them. The wero may be issued to a woman of rank within the manuhiri; however a male member of the group must pick up the taki. It is a sign that the manuhiri harbour hostile intentions if the taki is picked up by its stem or handle. On some ceremonial occasions three wero will be issued in succession.
Te Karanga-The Call
The karanga (caller) is the fist voice to be heard in the powhiri which comes from the tangata whenua. (People of the land). This is a unique form of female oratory is answered in response by the Kaiwhakautu (reply caller) representing the manuhiri.
The Kaikaranga brings a wide range of imagery, genre and cultural expression to the first calls of welcome (and response) in the pōwhiri. During the karanga, tangata whenua stand still as the manuhiri move slowly forward to providing safe passage for the physical and spiritual of the visitors to unite with the physical and spiritual of the tangata whenua in front of Te Maraenui ātea o Tūmatauenga (the great courtyard of Tūmatauenga in front of the whare tūpuna).
Haka Pōwhiri-Action Dance
Tangata whenua can perform the haka pōwhiri (action dance). The arrival of the manuhiri is symbolic of a waka (canoe) arriving offshore. Toia mai te waka, pulling the manuhiri onto the marae, beaching the waka safely on shore. Tangata whenua gently sway their hands, this movement represents the breath of Tāwhirimatea (god of wind) rustling the foliage of the trees. Tangata whenua may hold twigs of kawakawa or foliage.
The light and dark sides of the foliage symbolize te ao and te pō (life and death). The voice of the kaikaranga intertwines with the voices of the haka pōwhiri and kaiwhakautu pulling the groups together warding off evil spirits and protecting the manuhiri, providing safe passage across the marae ātea to the seats provided.
Kaikōrero (oratory) and kaumatua (older men) sit in the front rows with kuia (older women) and kaiwaiata (singers) behind the speakers. It is customary for the manuhiri to carry the memory of their deceased loved ones onto the marae with them. Both groups pause and bow their heads in acknowledgment and respect to those who have passed on, tangata whenua then signal for everyone to be seated.
Whaikōrero-Formal Speeches
Whaikōrero (speeches)and mihi (greetings), oral traditions of welcome and identification, are set down by kawa supported by Atua (Guardians of the universe) and Tīpuna. The prowess involved in whaikōrero emanates from the debating skills employed by the children of Ranginui (sky father) and Papatūānuku (earth mother), for the process by which to separate their parents so that light and movement may entre their lives. Whaikōrero (speeches) is undertaken by kaikōrero or māngai kōrero, orator or mouthpiece who are well versed in tribal whakapapa and the spiritual, political, social and economic realities of the iwi (people) and takes place from the paepae tapu (sacred speaking bench). The hunga kāinga (people of the tangata whenua) usually open and close whaikōrero as they are responsible for the safekeeping and return of the mauri (life essence) passed to them by kuia during karanga.
The process of whaikōrero is determined by the kawa of the tribe. One of two processes are employed, Pāeke, tangata whenua speak followed by manuhiri until the final speaker or Tau utuutu, where tangata whenua and manuhiri alternate until the final speaker. The format of whaikōrero includes Whakaarara, (awakening) a call notifying those present that the marae ātea has been claimed and their attention is required, Tauparapara, (a spiritual recitation), Whakamihi, greeting and acknowledging Io (Supreme Being), Papatūānuku, the ancestral house, the dead and the ancestors, Kaupapa o te Hui, the purpose of the gathering, Whakapapa, marae, hapu (sub tribes), iwi and waka connections and waiata, a song of support by those of his group, enhancing the mana and values of the orator and his speech. Whakatauāki (proverbs) are an important part of an orator’s whaikōrero, reminding us of the mauri (essence of life) within all things both physically and spiritually.
Te Koha-The Gift
The origins of koha lie in the stories of creation and the Atua (Guardians of the universe) who gifted those things deemed necessary for life, to Hine-ahu-one, the first human being. At the conclusion of the final speech and waiata from the manuhiri, the last orator for the manuhiri moves across the Te marae ātea o Tūmatauenga and places the koha on the ground by the tangata whenua (usually in a monetary form to assist with the costs of the hui). The acceptance of the koha and closing speech by the final orator of the tangata whenua ensures the mauri remains with the tangata whenua and is not carried away by the manuhiri on their return home.
Hongi-Pressing of Noses
The hongi (pressing of noses) is the first physical contact between tangata whenua and manuhiri and takes place at the conclusion of whaikōrero. The origin of hongi lays with the Atua Tāne Mahuta, who breathed air into the soul principle of Hine-ahu- one, the first human being, bringing her life.
Hongi connects the mauri of both groups together, the sacredness of body and mind. Tangata whenua form a line and one by one receive the manuhiri as they move silently towards them in single file, nose to nose, forehead to forehead. Hariru (handshake) and Hongi are signs of peace, life and well-being signifying oneness.
Notification: Kissing on the cheek or lipsare forms expression adopted with the arrival Pākehā (Europeans) from a ceremonial view of powhiri it is recommended that to maintain intergrity of the process the pressing of noses and the shaking of hands will be sufficient.
Te Hākari-The Feast
A call made from the entrance of the wharekai (eating house) invites the manuhiri to join the tangata whenua in the hākari. The mana whenua (trusteeship of the land) and mana tangata (integrity) of the marae are measured by the strength and quality of manaakitanga (caring for others). The ritual of sharing food together lifts the condition of tapu. Hākari neutralizes the heightened spiritual and physical environment of pōwhiri, returning noa (a common state), that allows manuhiri and tangata whenua to interact freely.
Te Whakawatea-The Farewell
The whakawatea (Farewell) is initiated by the manuhiri and signals the conclusion of the hui (gathering). This is an informal time for the manuhiri to show appreciation express opinions relating to the hui and give thanks. Waiata or waiata-a- ringa (action songs) are performed to support the speakers. Tangata whenua follow the manuhiri with their response and conclude with the closing karakia (prayer). After the final hariru with the tangata whenua the manuhiri take their leave.
Maumahara-Remember
Rārangi kupu
Atua (Guardians of the universe)
Haka pōwhiri(Action dance)
Hākari (Feasts)
Hariru (Handshake)
Heke (Rafters) are the ribs
Hongi (Pressing of noses) is the first physical contact between
Hongi (Pressing of noses),
Hongi are signs of peace, life and well-being signifying
Hui (Gathering/meeting)
Huihuinga ki waho (Gathering together outside the venue)
Hunga kāinga (People of the tangata whenua)
Inoi (Prayer) requesting guidance may be offered at this time for the success of the occasions.
Io (Supreme Being)
Kaikōrero (Oratory/Speaker)
Kaiwaiata (Singers)
Kaiwhakautu (Reply caller) representing the manuhiri.
Kaiwhakautu, the woman who will respond to the karanga (the call onto marae), and kaikōrero (orators) who will speak for the manuhiri will be selected and the koha previously placed in an envelope collected and passed to the final speaker.
Karakia (Prayer)
Karanga (Caller oratory)
Kaumatua (Older men)
Kaupapa o te Hui The purpose of the gathering, whakapapa, marae, hapu (subtribes), iwi and waka connections and waiata, a song
Kawa (Protocol), define roles and responsibilities laid down
by the Atua and Tikanga
Kawakawa Tangata whenua may hold twigs of kawakawa or
foliage
Koha Lay in the stories of creation and the Atua who
gifted those things deemed necessary to bring life, to
Hine-ahu-one, the first human being.
Kuia (Older women)
Maihi (Frontal boards) are the arms
Mana (Status and prestige).
Mana tangata (Integrity)
Mana whenua (Trusteeship of the land) this also affords Tangata
whenua the right to determine tikanga
Manaaki manuhiri. (Care for the visitors)
Manaakitanga (Caring for others)
Māngai kōrero, (Mouthpiece) who are well versed in tribal whakapapa
and the spiritual, political, social and economic realities of the iwi (people) and takes place from the paepae tapu (sacred speaking bench)
Manuhiri (Visitors)
Marae ātea (A sacred space in front of the Whare tūpuna).
Mauri (Life essence-life force)
Mihi (Greetings), oral traditions of welcome and identification, are set down by kawa supported by Atua Atua (Guardians of the universe) and TĪpuna.
Noa (A common state)
Notification: Kissing on the cheek or lipsare forms expression adopted with the arrival Pākehā (Europeans) from a ceremonial view of powhiri it is recommended that to maintain intergrity of the process the pressing of noses and the shaking of hands will be sufficient.
Origin of hongi Lies with the Atua Tāne Mahuta, who breathed air into the soul principle of Hine-ahu- one, the first human being, bringing her life.
Pāeke, Tangata whenua speak followed by manuhiri.
Paepae tapu/Taumata (sacred speaking bench)
Papatūānuku (Mother earth)
Pōwhiri, Involves the encounter between two groups of people, Tangata whenua (the hosts or people of the marae)
Ranginui (Sky father)
Te ao and te pō Symbolize te ao and te pō (life and death). The voice of
the kaikaranga intertwines with the voices of the haka
pōwhiri and kaiwhakautu
Tahuhu (Ridge pole) the spine.
Taki (Twig, carved dart or weapon), a representation of
Tāne Mahuta, God of Forests and Birds to be placed on the ground before them. however a male member of the group must pick up the taki. It is a sign that the manuhiri harbour hostile intentions if the taki is picked up by its stem or handle.
Tangata whenua People associated with the marae/people of the land
Tangi (Funeral)
Tapu (Sacredness) of the occasion.
Taua (War Party)
Tauparapara, (A spiritual recitation),
Tāwhirimatea(God of the wind) rustling the foliage of the trees.
Tau utuutu where tangata whenua and manuhiri alternate until
The final speaker is always tangata whenua.
Te Ao, Te Pō The light and dark sides of the kawakawa foliage
Te Maraenui ātea o Tūmatauenga (the great courtyard of Tūmatauenga)
Te whakawatea (Farewell)
Tipuna (Ancestors)
Toia mai te waka, Pulling the manuhiri onto the marae, beaching the
Tūrangawaewae (Place of belonging/place to stand)
Wāhi rangatira iwi (Place that empowers dignity)
Wāhi rangatira mana (Place of exceptional mana)
Wāhi rangatira wairua (Place of immense spirituality)
Waiata(song)
Waiata-a- ringa (Action song)
Waka (Canoe) arriving safely offshore. Tangata whenua
gently sway their hands, this movement represents the
breath of welcome and the arrival of the visitors
Wānanga (Learning)
Wero (Challenge)is a powerful and intimidating kaupapa
performed by a Toa (warrior) who moves out from the ranks of the tangata whenua establishes the intentions of the manuhiri and whether their intentions are peaceful or hostile.
Whaikōrero (speeches)
Whakaarara, (awakening) a call notifying those present that the marae ātea has been claimed and their attention is required
Whakahokia te mauri Tanagta whenua has the soul responsibility to ensure
that the safekeeping of all aspects of the kaupapa are
intact, therefore, once the visitors have spoken Tangatawhenua will return the mauri back to its original starting point.
Whakamihi (Greeting)
Whakapapa (Genealogy)
Whakatauākï (Proverbs)
Whare tūpuna Usually represents an ancestor revered by the tribe,
whare tūpuna ancestral house).
Wharekai (Eating house)
Powhiri
Powhiri is the traditional process of introducing and welcoming manuhiri (visitors) on to a marae. The marae is not the only place that powhiri can happen. This process may occur anywhere that tangata whenua (hosts) need to formally greet a group of manuhiri (visitors).
Before entering the marae the collection of koha (gift usually in the form of money) needs to be organised. This is usually initiated by the men as they are responsible to lay this before the tangata whenua (hosts) as part of the powhiri (welcoming) process.
Assemble at the gateway of the marae. When proceeding on to the marae women must be in front lead by the kaikaranga (women who will call) for the manuhiri. There can be more then one kaikaranga. The process will begin when you hear a karanga (call initiated by women) from the tangata whenua, which in turn will be answered to by the kaikaranga for the manuhiri. Keep close together.
The karanga is an exchange of calls between the tangata whenua (hosts) and manuhiri (visitors) that takes place during the time a visiting group moves onto the marae. The karanga indicates the beginning of the powhiri (formal welcome ceremony) process. The karanga in the powhiri process is initiated by the tangata whenua (hosts/home people), and is carried out exclusively by women.
Following the karanga the manuhiri (visitors) proceed to be seated. Men must sit at the front (the pae pae, the place where the male orators are seated and women must be seated behind them). Once the manuhiri are seated the dialogue between the manuhiri and the tangata whenua will begin. The order that this occurs will differ depending on the kawa (custom) of the marae. In some instances the tangata whenua will start first; in other instances manuhiri will start first. Following each speaker there is a waiata (song). The group must move to stand behind the orator for the waiata. Following the waiata they can then return to their seats. The last speaker for the manuhiri will lay the koha (gift) which will be received by tangata whenua with a karanga. Once this is completed tangata whenua will indicate to participate in hongi (the pressing of noses) and hariru (handshake), men first followed by the women. This completes the powhiri process.
Arranging a Marae Visit
Preparation is important when organising a visit to a Marae. The Marae is a meeting place where people can meet to discuss and debate issues. For Maori the Marae is a place of belonging.
It is useful to find out what will happen and what you will be doing. Speak to the contact person of the Marae about anything you are unsure of, and share this information with the visiting group.
Key points to ensure a smooth visit
Other important things to remember to make your visit to a Marae as comfortable as possible;
Common Words and Phrases
Powhiri
Welcoming process
Kaumatua
Elders, male or female. The role of a kaumatua is to share, teach and guide the up and coming generations in the history, tikanga and te reo of their people, with wisdom, to ensure that the mana of the whanau, hapu and iwi are maintained
Karanga
A unique form of female oratory which women bring a range of imagery and cultural expression, it is the beginning of the powhiri process. Used to establish connection between the marae and the visitors
Whaikorero
A formal speech given by men on the marae following the exchange of karanga
Waiata
Is a song. A waiata is always sung at the completion of a whaikorero
Hongi
The pressing of noses which signifies the joining together of the tangata whenua and manuhiri
Hariru
To shake hands whilst proceeding to hongi
Koha
Gifts, usually money for powhiri process
Paepae
The orators bench / speakers of the tangata whenua
Tangata whenua
Hosts
Manuhiri
Visitors
Karakia
Prayers
Wharepaku
Toilets
Wharepuni also known as whare tipuna / whare moe
Meeting house / sleeping house
Kapu ti
Cup of tea - used for morning /afternoon tea
Putu
Shoes
Kai
Food
Hakari
Sharing of a meal - completes powhiri process
Poroporoaki
The farewell this signals the conclusion of the hui. A time for manuhiri to express their appreciation and offer thoughts relative to the hui
