Whenever
I return to Turanganui-a-Kiwa (Gisborne) and walk onto our marae there, I am
always overawed by a feeling of awe and reverence, something holy, something
new each time linking me to my ancestors Kiwa, Mahaki, Rongowhakaata, Waioeka
names that evoke thoughts of who and what I am.
Some, not all of you are strangers to the marae experience, so have
asked why it is so special?
For
a start it is something special to you because you are a part of the social,
cultural and spiritual landscape that is Aotearoa New Zealand. You need to accept that Maori are the first
people of Aotearoa New Zealand. The
marae is waiting to call us so, here we go on the first leg of on our journey.
Marae-a-Tea
(marae) is the space directly in front of the principle house surrounded by a
number of servicing builds such as wharekai (dining room), whare paku
(ablutions and wash house), papa kainga (dwellings for elders), Kohanga Reo
(early childhood centre) and other facilities including centre for the
rehabilitation of inmates from prisons. Wharenui (meeting house) is a meeting
place where important decisions are made in the presence of ancestors and
whanau. The Wharenui is symbolically the
physical extension of an eponymous ancestor.
The
‘home’ people are tangata whenua (people of the land), while guests are
manuhiri (‘birds that have flocked here’).
The Wharenui (big house) is a place for learning, for worship, for
extending hospitality, and for the rituals of weddings and (tangi)
mourning. As well, it is a place not
unlike a courthouse. Whare kai (dining
room) enables tangata whenua to extend hospitality to groups however large or
small. A hui (gathering) big or small invariably open with a karakia (blessing)
and a mihi (a greeting to all present which includes God, the ancestors and
those not present).
Manuhiri
(guests) arrive at a given time, they assemble at the Waharoa (entranceway) and
wait awhile to sort out speakers, a koha is collected, and kuia (elderly women)
stand at the head flanked by other women and men at the rear.
The
keening of Karanga (call exclusive to women) signals manuhiri to walk across
the threshold onto the space known as marae-a-tea (sacred space). Manuhiri walk reverently, acknowledge the
calls and move slowly stopping at least once, being a solemn moment to be at
one with ancestors and all nature. This
is the actual Powhiri (welcome), predicated occasionally with a Powhiri chant
and sometimes a wero (a challenge) by a taiaha (weapon) wielding warrior. Then,
manuhiri are invited to “… step over the threshold and into the womb of the
ancestor.” When the two sides are seated, hosts open with a short blessing
followed by the first speaker; Whai
korero (orations delivered by men) offer salutations to: (1) the land (2) the
buildings (3) the ancestors (4) the living, and (5) to the reason for the
gathering.
Then
a pause when the opportunity is handed over to manuhiri to reply. Each speech is followed by a waiata (song poems)
which shows the support of women for their speakers. The final speaker concludes with the
placement of a koha (generosity from the heart) on the space between tangata
whenua and manuhiri. The handshake and
hongi (sometimes a hug) brings the two groups together for the first time. Kai (food sharing) finally seals a fresh
relationship. The rules of the marae or protocols are governed by a set of
principles known as Tikanga (doing what is right) as laid down by the
ancestors. These are guidelines rather
than immutable laws, allowing openness that encourages flexibility and freedom
of expression. Tangihanga (mourning ceremonials) is one of
surest ways to get whanau (families) back together regularly. I haven’t been back to Gisborne for over a
year and long to get back and feel the warmth of the fires of home and hear
again the calls,
“Piki
mai, kake mai, haere mai ...”.