The Marae

What is a Marae?

This was a question the children were asked to gauge their knowledge before we began this study. The answers were varied but generally the children referred to the Marae as places of refuge for our Maori people and provide facilities to enable them to continue with their own way of life on their own terms and values.
The marae in New Zealand is an institution from classical Māori society that has survived the impact of western civilisation. It is central to the concept of Māoritanga and the Māori cultural identity. Māori oratory, language, value and social etiquette are given their fullest expression on the marae.
The marae fosters identity, self-respect, pride and social control. It also integrates all peoples who are welcome as guests. It is one institution where the Pakeha can meet the Māori on Māori terms and come to a better understanding of what it means to have a New Zealand bicultural society.

The Physical Structure

The class looked at a marae complex and what it comprised of. The suggestions were listed down on a white board for reference. Here were some of our ideas.
1. The Marae Complex. This is a group of buildings, usually surrounded in a fence, with a specified gate entrance and concrete area with seating in front of the meeting house. Going onto the marae means entering into an encounter situation, where challenges are met and issues are debated. All visitors (manuhiri) to a marae must be greeted formally by the tangata whenua (hosts). It is the place where people formally come together on a specific occasion for a specific function.

2. The Meeting House. The meeting house serves as the focal point and is normally the major central building and ornately carved. The meeting house has many other names including tipuna whare and wharenui. In nearly all cases it is not only named after an ancestor but it is structured to symbolically represent the ancestor.

 3. The Whare Kai. This is the eating-house, the place where the “inner man” is satisfied. The Whare Kai is a separate, not necessarily as a physical reality but in some cases as a concept or belief. The concept of tapu (sacrosanct) prescribes where food is eaten and where it cannot be eaten.
4. Other Buildings and Structures. Many marae have a church being an acknowledgement of God as an ever-present dimension in the daily lives of people on the marae. Many marae also have an urupa (graveyard) nearby acknowledging the ancestor as a living dimension of life. On some marae memorials to a significant  people who died in the World Wars are found  and in some cases a flag pole stand at the side of the meeting house. Last, but not least, the ablution block and toilets are placed significantly to the rear of the Wharenui and the Whare Kai.

Using this list the students began designing their own Marae now  having a deeper awareness of the significance of these complexes which exist in our New Zealand society. In our province of Hawkes Bay we have over 60 Marae.

As part of our study we learnt the procedure necessary when being welcomed as guests onto a Marae. There were certain protocols and rules (the Kawa) to be aware of and these were discussed and recorded.

Kawa of the marae
The kawa of the marae means the protocols or rules that operate on the marae. Different marae have different ways of doing things, but there are some things common to all.
It is an honour to have an official role during the pōwhiri (welcome onto the marae). Kaikaranga (women who call at the beginning of the welcome) and kaikōrero (the men who make speeches) are usually the eldest and most respected in their families.
On most marae all the speakers from the tangata whenua (hosts) speak first, followed by the manuhiri (guests).

Pōwhiri process
When the manuhiri have gathered outside the marae, the tangata whenua begin to call them onto the marae.
When the guests are on the marae, usually on the courtyard in front of the wharenui (meeting house), whaikōrero (speeches) are given, followed by waiata (songs).
A koha of money (usually in an envelope) is given to the hosts.
Then the guests and hosts hongi (press noses) and harirū (shake hands) in greeting.
The next stage of the welcome is a hākari (feast).
In the evening, inside the meeting house, there is a mihimihi, where people introduce themselves by sharing their ancestral ties.

Our school had an opportunity to visit Matahiwi Marae one chilly Friday evening. There were many families and students from our community who attended, well wrapped up to ward off the winter cold. We followed to protocols as listed above, enjoyed a picnic in the wharekai and later, as darkness fell, warmed ourselves in front of a roaring bonfire to celebrate Matariki.
 Matahiwi Marae that Haumoana School visited is a place I always feel deeply privileged when asked to participate. I will always have a sense of belonging when I walk upon the grounds of this Marae.

The children also learnt many of the Maori terms already referred to. They are equipped with words that can be used in conversation.
 What is a koha?
 Who are the Manuhiri?
 What important buildings are on a Marae?
 What is the Maori term for the hosts on a Marae?
 When is a waiata performed during a Powhiri?

And so Term 2 has come to an end and a two week holiday begins. Asked who will be going away, one student is off to Bali, two will be visiting the Gold Coast of Australia, another to Australia, parts unknown. One student will be visiting Auckland, two will be off to Wellington, one to Picton, one to Nelson and another  will be touring the South Island.
The teacher will be flying to Melbourne for a twelve day holiday. This could be our next blog.