Marae - the building

Customs and protocols

The welcoming ceremony – what to expect

Things you should not do on a marae

Other general reminders

What you will need to bring

Coming back to the marae

How - A Step-by-Step Guide to the Te Arotūriki Process - CONTINUED

DETAILS OF CONSULTATION PHASE

What to do if your meeting is on a Marae

The welcoming ceremony - what to expect

1. Gathering together at the gateway. It is customary for the visitors (manuhiri) to gather together as a group, at the gateway. Feel free to greet others at the gate, regardless of whether you know them or not by handshake, kiss, hug or pressing noses (hongi). At this time, you should agree amongst you which of the male(s) will speak on your behalf. The last speaker is the one who places the gift (koha) on the marae so if not already arranged, you should ask who the last speaker is, and give them your koha. Here you usually agree which of the women will answer the call (karanga) and what song you will all sing together, once inside the Marae.
2. Moving on to the Marae: When the tangata whenua are ready, someone usually approaches the visitors and indicates either verbally or with a welcoming hand gesture. The order in which your group goes on to the marae will be determined by local custom. For some it is women, for others it is men, just be guided by someone who knows. Start to move on to the marae solemnly and quietly.
3. The Challenge (te wero): Again this tradition depends upon the nature of the visitors, the purpose of the visit and the tangata whenua. Essentially a male warrier (taua) will issue a challenge (wero) by swinging and yielding a spear (taiaha), often accompanied by intimidating gestures. He will place a twig, leaf or other object (taki) upon the ground, before the visitors. The taki must be picked up by a male of the visitors. The original intention of the wero was to determine if the visitors come in peace, or war.
4. The Call (te karanga): A woman from the tangata whenua (kai karanga) will start to call you on to the marae. The words of the call always incorporate words of welcome to you, the visitors and acknowledgements to the spirits of ancestors. The call is usually strong, clear and chant-like. One of the women from your group will respond, on your behalf. In their words, they are thanking the tangata whenua for their welcome and also paying homage to those who have died. The call (karanga) is special because it provides a safe pathway along which the visitors may move along without fear. The group usually stops for a brief moment while going on to the marae, in memory of the dead. It is customary to lower your eyes at this time. It is also a spiritual call and brings an awareness that there is a gathering and meeting of people – both physical and spiritual.
5. The Welcome (Te Powhiri): This is the chanting, accompanied by hand movements (often touching thighs) and then raised to slightly above the head. The idea behind the powhiri is that it wards off any evil spirits. The powhiri is performed by both the men and women of the marae. The words used liken the group of visitors to the safe arrive of a canoe (waka) with its paddlers and passengers now safe on shore. There is also symbolism in the way the voices of the powhiri intertwine – like a tow rope, pulling the visitors to safety.
6. Going into the Marae: Depending upon where the seating has been placed, this can either be inside or outside. The Tangata whenua will often be seated in seats facing the visitors, and the visitors will be ushered to seats. At this point, the tangata whenua and visitors sit separately, and usually but not always, on the right, depending upon the Tangata whenua. The women visitors usually sit at the back, sometimes on the floor, or on benches around on the right. Shoes need to be removed before entering the meeting house (Whare nui).
7. Greetings and speeches (nga mihi, nga whai korero) A member of the tangata whenua will speak first, and then what happens next depends upon the tribal affliation of the tangata whenua. Either another speaker from the Tangata whenua will speak and then successively all of the speakers from Tangata whenua will speak, or it will alternate between the speakers of the Tangata whenua and the visitors. It is important that you have someone from your visitor group to stand and represent you, to acknowledge the special welcome that has been extended. Everyone is expected to listen quietly and respectfully to the speakers. Never walk around and never walk in front of the speaker. Generally speaking, women do not have a speaking role at this time, but will lead the chants and the songs. The last speaker of the visitors will offer the gift by placing the on the floor of the marae/or the ground, closer to the tangata whenua, than the visitors. This indicates there will be no more speeches. This speech will be answered by someone from the tangata whenua.
8. Songs (waiata): Invariably each song is followed by a song. It is more the act of supporting the speeches with song, than the quality of the singing that is important. Certain waiata should be sung on certain occasions and not at others, but this will be guided by individuals who know the kawa of the marae.
9. Physical contact (te tutakitanga): Someone from the tangata whenua indicates to the visitors to come across to them and physically greet them. The tangata whenua will present themselves by lining up and the visitors move from one to another, individually greeting all people. Move in the direction indicated, which is generally from the group of speakers towards the door of the marae. Whether you kiss, shake hands or press noses (hongi) or do all three depends entirely upon you. For the hongi, each shake hands and at the same time, the left hand may be pressed on the other’s near shoulder. Bend heads towards each other, close eyes and press noses. For some hapu, (like Te Arawa) noses are pressed twice, others, once. Physical contact between the tangata whenua and the visitors removes the tapu that existed as a result of meeting in a marae. The tapu has been lifted and the people and the marae have become noa (free from tapu).
10. The meal (te kai). You will now be invited into the dining hall (whare kai) for a meal. It is usually the speakers that represented you that should lead the way. As a courtesy to your hosts, do not linger as they will wish for you to enjoy your meal while it is hot. [This is not the time to go back to your car and collect your belongings]. All people are important, and any person sitting next to you is as important as any friend, so do not save places and make sure all places at one table are taken before sitting at another table. Always wait for grace to be said, before starting your meal. One of the tangata whenua will usually signal for quiet by tapping on the table with spoon or knife. Another important courtesy is to get up and leave the table when you have finished eating, because typically, the cooks and helpers (ringa wera) will not eat until all of the visitors have eaten. At times, the marae is catering for two-three hundred people, sometimes in several sittings, and if that is the case, then moving away quickly allows the next people to be served. However, if there is just a small group of you and the atmosphere seems relaxed, often the ringa wera will join you for the meal – this is an opportunity to be with and learn from your new friends. When in doubt, be guided by your hosts, or someone from your group who is familiar with the customs of the marae you are visiting.