TANGATARUA - Waiariki Institute of Technology

TANGATARUA
Supporting Biculturalism at Waiāriki
– A Guide for Staff and Students

Tangatarua – meaning two peoples – two
peoples together in one place, in one land.
A place where this is understood, and where
cultures meet, and where differences are
celebrated.
To provide innovative and quality education
within a bicultural framework.

TANGATARUA
Supporting Biculturalism at Waiāriki
– A Guide for Staff and Students
He kohikohi kōrero tēnei e whakamārama ana i te
Kawa me ōna tikanga tae noa ki ngā taketake katoa
e pā ana ki tō tātau Marae a Tangatarua, kia mōhio
ai ngā kaimahi me ngā tauira katoa i Te Whare
Takiūra o Waiāriki.
A guide to Marae protocol, with an emphasis on
the customs, traditions, and etiquette pertaining to
Tangatarua Marae, for staff and students of Waiāriki
Institute of Technology – Whare Takiūra
Poutū Te Rangi / March 2009
ISBN Number 978-0-909056-30-8
© Waiariki Institute of Technology – Whare Takirua
1

ACKNOWLEDGEMENTS
This handbook has been compiled by Mereheeni
Hooker who would like to acknowledge the
following contributors:
Mauriora Kingi
Ken Kennedy
Te Mana Mātauranga
Kevin Lyall
Print Design Limited
Kristin O'Driscoll
2

CONTENTS – TE NGĀKO
MESSAGES – HE KĀRERE
Message from the Kaumātua, Ken Kennedy .....6
Message from Te Pou Tū Mana
– The Chief Executive, Dr Pim Borren ............8
Message from Te Tiamana o Te Kaunihera
– The Chairperson of Council,
Mr Tūpara Morrison ............................................... 10
Message from Te Tiamana o Te Mana
Mātauranga – The Chairperson of Te
Mana Mātauranga, Mr Montero Daniels .... 12
WAIĀRIKI INSTITUTE OF
TECHNOLOGY – WHARE TAKIŪRA
A Brief History .............................................................. 14
Waiāriki Values ............................................................... 20
Deed of Agreement ...................................................... 22
History of Tangatarua Marae .................................. 30
History of the Tupuna Whare, Ihenga ............... 32
Ngā Whakairo Rakau (Carvings) of the
Tupuna Whare, Ihenga .......................................... 34
Ngā Mahi Rāranga (Flax Weavings) of the
Tupuna Whare, Ihenga .......................................... 38
MARAE ETIQUETTE AND PROTOCOL
– TE KAWA ME ŌNA TIKANGA
Hui and Marae Protocol ............................................ 40
Tangatarua Marae Etiquette and Protocol ....... 40
Te Karanga (The Call), Tangatarua Marae ....... 41
Ngā Whaikōrero (Oratory), Tangatarua
Marae .............................................................................. 42
Ngā Kīnaki (Waiata Mōteatea),
Tangatarua Marae .................................................... 42
Te Hongi (Pressing of the Nose),
Tangatarua Marae .................................................... 42
3

Te Hākari (Food and Refreshments),
Tangatarua Marae .................................................... 42
OTHER MARAE ETIQUETTE AND
PROTOCOL
What is a Marae? .......................................................... 43
What is a Wharenui? .................................................. 43
What is a Pōhiri/Pōwhiri? ........................................ 44
What is a Wero? ............................................................ 44
What is a Karanga? ...................................................... 45
What is Whaikōrero? .................................................. 45
What is a Tauparapara? .............................................. 46
What is a Mihi? ............................................................. 46
What are Waiata Mōteatea? .................................... 46
What is a Hongi? .......................................................... 47
What are Karakia? ........................................................ 47
What is Hīmene? .......................................................... 48
What is a Haka? ............................................................ 48
EXAMPLES OF HAKA PŌHIRI/PŌWHIRI,
KARANGA, TAUPARAPARA, MIHI
Haka Pōhiri/Pōwhiri ................................................... 49
Karanga .............................................................................. 50
• Taha Marae ............................................................... 50
• Taha Manuhiri ........................................................ 50
Tauparapara ...................................................................... 51
Mihi ..................................................................................... 53
• Ki Te Atua ................................................................. 53
• Ki Te Marae me Te Tupuna Whare ............. 53
• Ki Ngā Manuhiri ................................................... 54
• Ki Te Tangata Whenua ...................................... 55
• Ki Ngā Mate ............................................................ 56
• He Kupu Whakamutunga ................................ 57
4

EXAMPLES OF WAIATA, KARAKIA,
HĪMENE
Waiata Mōteatea (Traditional) ............................... 58
Waiata Inaianei (Contemporary) .......................... 60
Waiata ā Ringa (Action Songs) ............................. 61
Waiata Whakangāhau
(Songs for Entertainment) ................................... 62
Karakia (Prayer) ............................................................. 65
• Commencement of a Hui ................................. 65
• Conclusion of a Hui ............................................. 65
• Te Inoi a Te Ariki (The Lord’s Prayer) ....... 65
• Whakapai I Ngā Kai (Grace) .......................... 66
Nga Hīmene (Hymns) ............................................... 67
PRONUNCIATIONS
– TE MATŪ O TE REO
Vowel Sounds .................................................................. 68
Syllables .............................................................................. 68
Greetings and Short Phrases ................................... 68
GLOSSARY – PAPAKUPU ....................................... 70
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MESSAGE FROM THE KAUMĀTUA,
KEN KENNEDY
Mā tō rourou
Mā tōku rourou
Ka ora te Iwi.
With your knowledge
With my knowledge
Waiāriki staff and students will learn.
Nā reirā, kia koutou katoa i Te Whare Takiūra
o Waiāriki, kua whakatūngia tēnei pukapuka a
“Tangatarua” he whakamāramatanga i ngā taketake
katoa e pā ana ki a Tangatarua Marae, ōtira, te
kawa me ngā tikanga e pā ana ki ā ia, e hāngai
tonu ana ki ngā pānui ūara (tirohia te whārangi rua
tekau), hei tāonga mā koutou i a koutou e hikoi atu
ana i ngā Ao e rua, e whaihuatia ana i ngā tikanga e
rua, he kaupapa nui mā tātau. Nā reirā, kia kaha kia
ū ki ngā kupu whakairihanga kōrero, tēra pea, ki te
matū o ēnei kōrero ki roto i tēnei pukapuka, tēna
koutou, tēna koutou, ā, tēna tātau katoa.
To all at Waiāriki Institute of Technology – Whare
Takiūra, this cultural booklet, “Tangatarua”, is a
guide to provide you with an understanding of the
protocols and etiquette pertaining to Tangatarua
Marae, together with other relevant customs,
traditions and values. Indeed, it complements the
Waiāriki Values poster (refer page 20) and is a
tāonga (treasure) for you while you are pursuing
the pathways of two worlds, those of Māori and
Pākeha, and in doing so, coming to terms and
becoming more familiar with biculturalism – a
most important core principle of our mission
statement and vision for Waiāriki. I, therefore,
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encourage you all to have the strength to
grasp hold of, and fully understand the
contents of this booklet.
“E mau ki ngā kōrero i timata mai ai i ngā
atua, heke iho ki ō tātau mātua tūpuna,
heke iho anō ki a tātau e noho atu nei i te
mata o te whenua, hei tāonga mā ngā uri
whakatupu.”
“Hold fast to the treasures of our creators that
were handed down to our ancestors, to be
passed on to our generation, and on into the
future for the next generation”
Nāku noa, nā
Kēneti Te Whainga Kennedy
KAUMĀTUA
7

MESSAGE FROM TE POU TŪ MANA
THE CHIEF EXECUTIVE, DR PIM BORREN
Kia ora tātou
It gives me particular pleasure to write a few words
of introduction to our staff and student cultural
handbook.
I see “biculturalism” as such an important focus
for our institution, our region, and our country, as
we continue to evolve as a young nation. Waiāriki
Institute of Technology – Whare Takiūra has a
responsibility to lead that evolution of our unique
culture, and over the past 30 years we have seen a
resurgence in our indigenous ways which make up
the foundations of our country. And, we are both
richer and prouder for upholding those traditions.
Our catch phrase at Waiāriki is to be the “best of
both worlds”; the Pākeha world and the Māori
world. We are so fortunate to be living in the most
beautiful part of God’s Own. Our Māori ancestors
recognised how rich this region was and chose
to live here in large numbers (and still do). Our
European ancestors also recognised how rich this
region was, and it is little wonder some of it was
named the Bay of Plenty.
For our future, the real richness will be in our
people. Because we work in education, so it is
our responsibility to encourage (and cajole) our
people into growing closer together. Irrespective
of whether our families have lived here for one
generation or twenty generations, we consider
ourselves Kiwis. As such, we need to learn and
respect the traditions of our forbearers. We are a
proud nation.
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It has been my personal privilege to lead the
bicultural strategy for Waiāriki, and a privilege
especially because I am a first generation New
Zealander. That’s what makes my leadership and
vision for New Zealand all the more powerful.
For too long migrants have arrived on our
shores and ignored traditional protocols. “When
in Rome do as the Romans do!” It is time we all
showed equal respect for the Tangata Whenua
of our land.
Some of you may feel that it is unfair that
this handbook is focused mostly on Māori
traditions and protocol. My response to you is,
that is precisely the area that needs focus in our
evolution as a nation. I do not have to teach you
English because most of you speak it already.
Pākeha traditions and protocols are also well
known and adhered to in our daily lives. For
some of us, however, people like me, we still
have a lot to learn about Māori traditions.
I vividly remember the first tangi I attended
here in Rotorua. Again, it was a great privilege
to be present at such a spiritual occasion, albeit
far too late in my life here. Yet for many Pākeha
New Zealanders, like me, it was a concern that
I was unfamiliar and, therefore, uncomfortable
in the protocol. I see this handbook as a small
way of assisting our staff in understanding and
respecting the values and traditions of our local
iwi. I hope you find it useful and educational!
Noho ora mai, nā
Pim Borren, PhD
CHIEF EXECUTIVE
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MESSAGE FROM TE TIAMANA O TE
KAUNIHERA
THE CHAIRPERSON OF COUNCIL,
MR TŪPARA MORRISON
On behalf of the Council of Te Whare Takiūra o
Waiāriki, it gives me great pleasure to provide some
opening thoughts in this wonderful resource for
staff and students of our organisation. This booklet
has a foundation in sharing words with each other
and through that sharing, providing a strong
foundation for developing enduring relationships
both within and across cultures.
In Māori culture, birds have a special association
with oratory and song, and so it is in this context
that I have chosen a whakatauki (proverb) as
a contribution to the journey that this booklet
provides for its readers:
E koekoe te tūī, e ketekete te kākā, e kūkū te
kererū
The tūī, the kākā (parrot) and the kererū (wood
pigeon) are referenced in this whakatauki in
terms of their speech – the tūī chatters, the parrot
gabbles, the wood pigeon coos. The popular
meaning is, “it takes all kinds of people”, and that
reflects our organisation and what each of us brings
to the learning that this booklet will provide.
By understanding and appreciating our differences,
we will be able to take hold of the significant
mātauranga (knowledge) that is contained
within these pages. It is right to acknowledge the
contributors to this booklet and honour the sharing
of knowledge for the benefit of us all.
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I strongly encourage you to utilise this
resource not only as a means of gaining
a personal understanding of Tangata
Whenua, but also as a means of advancing
Waiāriki’s bicultural strategy through active
demonstration of tikanga Māori and te reo
by staff and students.
Enjoy the journey.
Nāku noa, nā
Tūpara Morrison
CHAIRPERSON OF COUNCIL
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MESSAGE FROM TE TIAMANA O TE MANA
MĀTAURANGA
THE CHAIRPERSON OF TE MANA
MĀTAURANGA
MR MONTERO DANIELS
He aha te mea nui o te ao?
He tangata, he tangata, he tangata.
What is the most important thing in the world?
It is people, it is people, it is people.
This whakatauki is appropriate for the launch of
this handbook which includes a quality of life
that is enriching for all of us who call ourselves
New Zealanders, and who believe cross-cultural
awareness, knowledge and understanding are
vital to the promotion of racial harmony in New
Zealand.
In support of my opening statements, allow me to
quote from our own document, Waiāriki Profile/
Investment Plan – 2008 to 2010, November 2007.
“Waiāriki has a strategy of biculturalism that is
focussing on achieving a fully integrated bicultural
curriculum and developing best practice models of
governance and management.”
“The Institute seeks to ensure that all aspects of
institutional life honours the kawa (sacred rules)
and tikanga of its Marae, Tangatarua”.
Tangatarua Marae is available as the spiritual home
for students and staff at the Institute. It facilitates
participation, excellence, relevance and access to
Māori and non-Māori students. All students are
welcomed to Waiāriki at the Marae at the start of
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their study, and end with a celebration of
success in the same spiritual home.
Kia ora, kia toa, kia manawanui.
Best wishes, be strong, be successful.
Nāku noa, nā
Montero J Daniels
TE TIAMANA
TE MANA MĀTAURANGA
13

A BRIEF HISTORY
Waiāriki Institute of Technology – Whare Takiūra
developed out of the day and evening technical
classes which had been running at Rotorua Boys’
High School since 1939. In 1972, these classes
were brought together on a full-time basis and
formed into a Technical Institute Division as the
first step towards having a full tertiary institute
established in Rotorua. The next step was taken
when the Technical Institute Division and the
secretarial and commercial classes running at
Rotorua Girls’ High School were merged in 1976
to form a Senior Technical Division under the
control of the Rotorua High Schools’ Board of
Governors. Building on the present Mokōia Drive
site commenced in 1976, and the first classes
were transferred there at the end of that year. By
1977 sufficient student numbers had been built
up for the Government to establish the Waiāriki
Community College effective from 01 April,
1978. The name ‘Waiāriki’, being the name of the
Māori Land Court district, was chosen for the
new community college. The name ‘Rotorua’ was
considered to be too narrow as it only applied
to the City and its immediate surrounding area
rather than to the wider Waiāriki region it would
eventually serve.
In the early 1980s, courses were launched in
business management, tourism and hospitality,
nursing and Māori studies. Regional campuses
were also established around this time in Tokorōa,
Whakatāne and Taupō. Waiāriki had become
a regional community college serving a large
geographic area. By the time the community
14

college changed its name to Waiāriki
Polytechnic in 1987, it was the largest
polytechnic outside of the main centres.
Forestry training and education were added
in 1987 to the growing range of courses. By
the early 1990s Waiāriki’s commitment to
quality saw it develop a programme leading to
the establishment of the first comprehensive
internal quality control systems. This led to
Waiāriki becoming the first tertiary education
institution in New Zealand to achieve the ISO
9001 internal quality standard in August, 1995.
Waiāriki changed its name to Waiāriki
Institute of Technology in September 1998
to reflect its focus on the use of technology
in all programmes at the institute, and the
vital role technology plays in this country’s
future, and in education and training. It added
Whare Takiūra, meaning ‘house of skills,’ to
its name to signal its commitment to Treatycompliant
biculturalism. Waiāriki’s guiding
documents are its Charter, Investment Plan,
Regional Statement and Strategic Plan
prepared in consultation with community,
industry groupings and Iwi. These ensure that
we can fully cater for the educational needs and
distinctive character of the population within
the Waiāriki region.
Degree courses were introduced at Waiāriki
in 1995 in tourism management and nursing.
The Bachelor of Māori Studies was launched
in 1997, followed by the Bachelor of Applied
Social Science (Social Work) in 2000, and
the Bachelor of Computing Systems in 2002.
15

Currently, Waiāriki offers a total of 13 degrees.
Also in 2002, a Tangata Whenua Deed of
Agreement was signed which recognises Te Mana
Mātauranga, an incorporated body comprising
18 members who represent the various iwi within
Waiāriki region, as the region’s iwi education
authority to serve in partnership with Waiāriki’s
Council. A revised Deed of Agreement was signed
in 2008 (refer page 22). The mission of Te Mana
Mātauranga is to ensure that the design and
effective delivery of quality education fulfills the
needs, aspirations and advancement of Māori. Its
strategic focus is on achieving a truly equitable
partnership with Council in the governance of
Waiāriki. The partnership is sustained by a Joint
Committee serving as a sub-committee of both
Council and Te Mana Mātauranga.
The commitment to biculturalism outlined in
Waiāriki’s mission statement is exemplified by
Tangatarua Marae opened by the Governor-
General, His Excellency the Right Honourable Sir
Michael Hardie Boys, in October, 1996. Waiāriki
also provides a day of graduation comprising a
formal farewell at the Marae, and the awards
ceremony at the Energy Events Centre. The
awards ceremony begins with the proud graduands
processing on foot through downtown Rotorua to
the Centre.
In March 2001, the Prime Minister, the Right
Honourable Helen Clark, opened the new threelevel
Student Learning Centre, Te Wairere, on
the Mokōia Campus. Te Wairere houses a student
common area and cafeteria on the lower level;
classrooms, lecture theatres and computer suites
16

on the second level; and a magnificent new
library is positioned on the top level. The
$7 million building underlines the Institute’s
strong student focus and was the start of a
new campus re-development programme.
The year 2003 was also a year of realigning
curricula to better meet the needs of the local
community and economy, and re-launching
schools with fresh stakeholder and delivery
strategies: Te Puna Whai Ora – School of
Nursing and Health Studies launched its
Bachelor of Nursing on the Windermere
Campus of the Bay of Plenty Polytechnic,
Te Pākaro a Ihenga – School of Social
Science and Education delivered its Bachelor
of Social Science to welfare professionals, and
its Diploma of Teaching (Early Childhood
Education) to a number of new sites; Te Kura
Mahi ā Rehe – School of Trades, Engineering
and Rural Studies developed a new suite of
training contracts with Industry Training
Organisations; and Te Kura Takawāo –
School of Forestry and Wood Processing
developed new national curricula as part of
Te Pūtahi Tiketike o Te Wāonui – the
National Centre of Excellence in Wood
Processing Education and Training
The years 2004 and 2005 will be remembered
as years of accelerating innovation despite
slightly fewer enrolments due to record
low unemployment both regionally
and nationally: a significant number of
programmes were launched or modified to
match changing needs; demand for short
courses was stronger than ever before; an
17

improved surplus was posted that wiped out the
overdraft; the nursing building was given a
$1 million re-fit; and a Business Development
Unit was established to encourage both
entrepreneurs and industry-specific niches.
Yet, basic purposes remained unchanged. In
2006, Waiāriki achieved full quality assured
status reflecting the institute’s own commitment
to continuous improvement and the provision
of quality tertiary education. There were further
changes to school structures to support quality
provision and sustainability.
In 2007 Waiāriki had a fantastic year. Its focus
on getting back to its roots has been a wonderful
success story and enrolments grew by more
than 25%. The re-introduction of trade training,
especially in building-related trades, has been
welcomed as skilled trades people are in short
supply all over the world. Similarly, there has
been growth in areas such as nursing and nurse
assistants. There has been a re-energised focus
on international partnerships with the result
that international student numbers grew by
40%. Partnerships and articulations with various
universities give increased options for local people
in areas such as business and computing. The
institution’s financial results have never been better
with total revenues exceeding $30 million for
the first time, and a surplus of $1.3 million – the
highest in over a decade.
The Institute’s mission is to provide skilled and
educated people, access to employment, and
capability building. It delivers skill sets and
18

intellectual capital needed in our region
through:
• People and families – to transform their
life chances.
• Iwi communities – to achieve their social,
cultural and economic goals, and
• Businesses – to build capacity and create
wealth.
To conclude, Waiāriki’s vision is to be the New
Zealand benchmark of:
• Regional tertiary education.
• Partnership with tangata whenua in
governance, and
• Vocational education and training
developed in partnership with the
community and provided within a
bicultural framework.
In 2008 Waiāriki celebrated its 30th
anniversary with its community, Iwi and other
stakeholders. The Waiāriki Story continues to
be a success story for our region.
19

20
1. Honesty
Whakapono
2. Whanaungatanga
Inclusion
family
learning together
Waiariki
3. Mana
Honour
prestige
guiding values
4. Spiritualism
Wairuatanga
Whaia e koe te iti kahurangi, Ki
Seek that which is most precious, If you bo
Waipa Campus Mokoia Campus Taupo C
Tupara Morrison
Council Chair
Montero D
Te Mana Matau

Values
5. Unity
Kotahitanga
6. Mohiotanga
Life-long learning
quality teaching
academic excellence
7. Aroha
Unconditional giving
8. Caring and Supportive
Manaakitanga
te tuohu koe, He maunga teitei
w down, let it be before a lofty mountain
ampus Tokoroa Campus Whakatane Campus
Daniels
ranga Chair
Dr Pim Borren
Chief Executive
21

Prepared: Page Number: 10 of 10
Approved by: Document No:
Issue: 2 Date: 2008 Review Date: 2009
29

HISTORY OF TANGATARUA MARAE
The concept of a marae complex to be established
on the Mokōia Campus at Waiāriki Institute of
Technology – Whare Takiūra was first mooted
by Māori students studying at Waiāriki in 1987.
Their thoughts were expressed to the late Mr Tom
Rēweti, the first Head of Te Kura Māori. Tom had
already nurtured similar thoughts and set about
creating a vision for such a complex. Once given
time to ponder and deliberate over this vision, the
Chief Executive at the time, Mr Malcolm Murchie,
endorsed it.
In 1991, the Chief Executive, Mr Arapeta Tāhana,
and Kaumātua, Dr Hikoōterangi Hōhepa, picked
up on the vision, and a year later it began to
materialise with a project plan set in place.
A ground breaking ceremony using ancient karakia
(prayer) and rituals took place on the land where
the marae was to be situated. The ceremony would
allow the site to be cleared of the fully grown
blue gum trees. The karakia themselves were to
acknowledge the god of the forest Tanemāhuta,
and to apologise for the removal of some of his
children, the huge blue gum trees, that were to be
felled and removed.
A second ceremony, the recitation of whakapapa
(geneology) and the insertion of a carved mānuka
stake into the foundations of the tupuna whare
(ancestral meeting house) beneath the Paepae
Poto a Houmaitawhiti (sacred beam) between the
whatitoka (entrance to the tupuna whare) and the
Pou Hurirōpa a Houmaitawhiti (corner to the
left as you enter the tupuna whare). The stake is
30

a symbol of the Mauri (life force) and Tapu
(sacredness) being placed upon the tupuna
whare. On opening day, that sacredness was
lifted, and so the tupuna whare was free to be
used, and to be enjoyed by all.
Tangatarua is the name of the Marae,
Tangatarua being an ancestor of the
Tūhourangi/Ngāti Wāhiao tribe. He was a
peacemaker in his time, and lived on the land
where the Mokōia Campus is situated today.
Ihenga is the name of the tupuna whare, an
ancestor who came on the Te Arawa Canoe.
He, too, was a peacemaker and an intrepid
explorer, naming most of the place names
around the Rotorua area, including the
mountains, rivers, and lakes.
Te Kura Māori tutors, Lyonel Grant and
Tina Wirihana, were master carver and
master weaver, respectively. Art tutors George
Andrews and Debbie Thyne were responsible
for the artwork throughout the tupuna whare
with George Andrews and art students taking
the lead for the ceramic designs. It took three
years to complete the carvings and weavings
of Ihenga, and on the 5th of October 1996,
before sunrise, the karakia hiki i te tapu (the
lifting of everything sacred) began. And so,
Tangatarua Marae was officially opened.
Rāwiri Te Whare was the co-ordinator and
Master of Ceremonies for the opening, and
ensured that all areas were covered and coordinated
to a successful conclusion.
31

HISTORY OF THE TUPUNA WHARE,
IHENGA
Ihenga was born in the midst of his tribe Ngāti
Ohomairangi (original name for the Te Arawa
tribe in Rangiātea Hawaikinui). He is a mokopuna
(grandson) of Tamatekapua (captain of the Te
Arawa canoe). His whakapapa is:
Tamatekapua
Tūhoromatakaka Kahumatamōmoe
Ihenga Hinetekākara
Ihenga was the youngest child of five children.
At two years old, his father saw that he was
born with special qualities, “he tamaiti koi te
hinengaro”, a gifted child. During the migration
to Aotearoa New Zealand, Ihenga was a taiōhi
(a member of the younger generation) on the
canoe. Although his uncle Kahumatamōmoe did
the majority of naming of places from the Te
Arawa canoe on arrival to Aotearoa, Ihenga took
a special interest and observed and admired his
uncle, Kahumatamōmoe. The arrival of the Te
Arawa canoe to Maketū, saw a squabble take place
between Ihenga’s father and his uncle. A tāonga
whakakai (earring) called “Kaukau Matua”, was
torn from the ear of Kahumatamōmoe by Ihenga’s
father and hidden in their garden called Parawai at
Maketū. Ihenga’s father then took his whānau and
followed Tamatekapua to Moehau (Cape Colville)
in the Hauraki peninsula to live. In time, Ihenga’s
father, obviously ageing, knew he did not have long
32

to live. Tūhoromatakaka called all his children to
his bedside to hear his ohāāki (dying wish). He
handed his mana (authority) down to Ihenga,
his youngest child. He then told Ihenga that he
must return to Maketū to retrieve the tāonga
buried in the garden, and return it to his uncle,
Kahumatamōmoe, to settle the peace between
them. After he passed away, all the children
separated, and Ihenga returned to his uncle
Kahumatamōmoe at Maketū. He then returned
the tāonga to his uncle, and at the same time
told him that his tuakana (elder brother) had
passed away. His uncle was saddened by the
passing of his tuakana.
Ihenga lived at Maketū and took an interest
in his first cousin Hinetekākara. Their first
child was born at Maketū. It was then that
his uncle said to him, “E tama, hāere ki uta
rā, kimihia he whenua mā koutou” (go inland
and explore and settle the land for your
whānau). Ihenga, Hinetekākara and their
whānau then journeyed inland and on arriving
at Pariparitetai, discovered Lake Rotoiti. He
then settled in the Whakapoungākau Ranges
(behind Rotokawa) at his pā, Whakarongo
Pātītī, where his second child was born. Ihenga
then explored around Lake Rotorua and
named the majority of place names, including
the mountains, rivers, and lakes, which are
still used today. He journeyed up north to
Kaipara with his uncle and between them, they
named many places on the way. Ihenga then
returned to Rotorua and settled at Parawai in
Ngongotaha, and journeyed between Rotorua
and Maketū on numerous occasions.
33

NGĀ WHAKAIRO RAKAU (CARVINGS) OF
THE TUPUNA WHARE, IHENGA
The carved Pou Tiaki (ancestors) throughout
Ihenga represent not only ancestors of the Māori,
but also those of Polynesian and European
ancestors. Through the wisdom of Kaumātua
Dr Hikoōterangi Hōhepa, and because Waiāriki
is passionate about being uniquely bicultural,
it is most appropriate to have those ancestors
mentioned inside the tupuna whare. The tekoteko
(carved figurehead at the apex of the wharenui) is
Ihenga’s great, great, grandfather, Atuamatua.
Here is the whakapapa:
Atuamatua
Houmaitawhiti
Tamatekapua
Tūhoromatakaka
Ihenga
The kōruru (figurehead below Atuamatua) is
Ihenga. The poukaiāriki [figurehead at the base
of the poukaiāwha (centrepole in the mahau or
porch)] is Tūmatauenga. The amo taha matau
(the carved pou on Ihenga’s right) is his father,
34

Tūhoromatakaka. The amo taha maui (the
carved pou on Ihenga’s left) is his uncle,
Kahumatamōmoe. The Pou Tiaki in the
mahau are “Ngā Waru Pūmanawa o Te Arawa”
(the eight children of Rangitihi).
Here is the whakapapa for Rangitihi:
Tamatekapua
Kahumatamōmoe
Tawakemoetāhanga
Uenukumairarotonga
Rangitihi
Each pou tiaki of the eight children are named.
The pare (lintel above the doorway) represents
the ira wahine (female ancestors). They are
Kearoa, Motuōtaku, and Whakaotirangi.
The lintel above the window represents
the four wives of Rangitihi, they being
Rongomaiturihuia, Kahukare, Papawharanui
and Manawakotokoto.
Inside the tupuna whare, Te Pou Hurirōpa a
Houmaitawhiti (the corner to Ihenga’s left
from the doorway), we have Tūhoe Pōtiki. In
sequence from this corner to the rear wall we
35

have, Tamakihikurangi, Toroa, Hoturoa, Turi ā
Nui, Ruātea and Maungaroa, Whata and Manāia,
Kāpene Kuki (Captain Cook), Pawa, Ruanui,
Rongomai, Tura, Tangatawhenua Tūturu and Te
Hau Wāhine.
Te Pou Hurirōpa a Whakataupōtiki (the corner
to Ihenga’s right from the doorway) we have
Whakaue Kaipapa. In sequence from this corner to
the rear wall we have, Māāka and Tahu Matua, Tia
and Hei, Ngātoroirangi, Kuiwai and Haungaroa,
Ruāeo, Tamateaārikinui, Tahimana (Abel Tasman’s
ship the Heemskerck), Paikea, Nukutawhiti,
Whātonga, Araiteuru, Huiterangiora and Te Hau
Tane.
The rear wall represents Te Ao Tawhito (the
ancient world of the Māori, where the knowledge
base is), and is called “Te Wāo Tapu Nui a
Tanemāhuta” (the sacred forest of Tanemāhuta).
Ancestors and gods representing Polynesia
are featured within the sacred forest. The huge
centre Pou represents the whakapapa pertaining
to the Te Arawa tribe. The figurehead at the
apex is Pūhāorangi (a spiritual being who lived
amongst the heavens). The base of the centre
Pou is Te Kuraimonoa who descended from the
earth mother Papatuānuku. Pūhaōrangi and Te
Kuraimonoa had a son called Ohomairangi (the
figurehead in between). From Ohomairangi the
descent begins, generation to generation to Te
Arawa living on the land today.
The front wall represents Te Ao Hurihuri (the
world of today). The high structures represent the
skyscrapers of our large cities. The blue design
36

epresents the face of Māori looking at the
world they are living in today. The figurehead at
the apex, is Kupe, below him is Ngāhue, below
Ngāhue is Kupe’s wife, Hineteaparangi, and the
base is Muturangi the octopus.
The Poutokomanawa (centre pole) is the
heart of Ihenga. The figurehead at the base is
Tangaroa (the god of carving, also god of the
sea).
The Tāhūhūroa o te Tupuna Whare (the
backbone at the apex of the tupuna whare) is
not only the Te Arawa canoe, but also Te Waka
o Te Mātauranga (the canoe of education).
The canoe represents the rowing of knowledge
from the ancient world through to the world
we are living in today. The front of the canoe
is situtated in the mahau, and is taking all that
knowledge on, for our tamariki and mokopuna
(children and grandchildren) of future
generations.
37

NGĀ MAHI RĀRANGA (FLAX WEAVINGS)
OF THE TUPUNA WHARE, IHENGA
Although Lyonel Grant had overall responsibility
for the Ihenga project including the mahi rāranga
(flax weaving), Tina Wirihana was expected
to work on the weaving for Ihenga around her
existing duties as weaving tutor in Te Kura Māori,
a huge contribution for aroha. The laws of Tapu
(sacred restrictions) that control the construction
of any building in Māoridom are all the more strict
when applied to the building of a tūpuna whare.
Māori custom recognises the restrictions placed on
women, children and food, who were not allowed
on site during the building of Tangatarua Marae
until the opening day, three years later. Therefore,
Tina completed her weaving amongst her Ngāti
Pikiāo tribe, and her weaving school in Te Kura
Māori. The woven panels were given to the master
carver to be placed in Ihenga. The weavings within
Ihenga join everything together. The main two
themes were the whāriki (mat) and kete (kit) using
the harakeke (flax) plant, and the pingāo (tussock)
plant. Tina likened the fibre used in Ihenga to the
tōtara timber which is also fibre.
The backbone of a kete is the tāhūhū which is
similar to the tāhūhū (backbone), the waka, nestled
high in the roof of the wharenui. The main weaving
pattern used was the takirua, a foundation weave
of the whāriki. This name derives from the method
of weaving one strand over two, then under two.
Every weaving pattern inside Ihenga has a name;
roimata, inanga, takirua, and so on. While the
harakeke fibre was used, the master weaver, was
determined to use natural fibre only, which meant
38

no dyes. After the completion of the weaving
for Ihenga, the off-cuts were used to make
harakeke paper which, in turn, were used to
line the ceiling inside Ihenga. The master
weaver being a woman, did not see her finished
product until she walked into Ihenga during
the early morning on opening day.
39

MARAE ETIQUETTE AND PROTOCOL – TE
KAWA ME ŌNA TIKANGA
Hui and Marae Protocol
It is important that we understand and
acknowledge that when we arrive at a marae, for
whatever reason, the appropriate behaviour is
applied. This will also apply to an area or part of a
building set aside to exercise etiquette and protocol.
It is also important to know that the kawa or rules
of a marae and protocols will differ between each
iwi, hapū and rohe throughout Aotearoa. The
quote, ‘when in Rome, do as the Romans do’ will
almost always apply when visiting a marae for the
first time.
It goes without saying that the following
information will help you to better understand
some of the processes that are involved when being
welcomed on to a marae or designated area.
Tangatarua Marae Etiquette and Protocol
Te Arawa kawa (sacred rules) and tikanga
(customs, traditions and procedures) pertaining to
Tangatarua Marae, are strictly adhered to when
manuhiri (visitors) are welcomed onto its sacred
courtyard, or when other formal ceremonies are
being held on the marae. Te Arawa Kaumātua and
Kūia agreed to the establishment of Tangatarua
Marae on Waiāriki’s Mokōia Campus on one
important condition, that the kawa me ngā tikanga
of Te Arawa will stand steadfast, and will operate
like all other marae within the Te Arawa tribal
boundaries. Therefore, Te Arawa kawa me ngā
tikanga were strictly adhered to in the building of
Tangatarua Marae.
40

The kawa is Tauutuutu. This means that the
karanga and the whaikōrero are performed
using a similar procedure.
Te Karanga (The Call), Tangatarua Marae
Te wahine karanga (female caller) must be
dressed appropriately, that is “kia mau ai ki
ngā kākāhū pango” (dressed in black attire);
no slacks, no mini skirts, no psychedelic
colours. If the pōhiri/pōwhiri (welcome)
ceremony is taking place on the Marae
Areare a Tūmatauenga (the sacred courtyard
of the God of War) that is the area in front
of Ihenga, the wahine karanga should stand
in front of the raparapa taha matau (the
outstretched fingers on Ihenga’s right hand
side). If the pōhiri/pōwhiri is inside the
tupuna whare, the wahine karanga should
stand on the roro (the area just in front of the
tupuna whare), to the right of the poukaiāwha
(centre pole) of the mahau. The karanga will
begin with the tangata whenua (Te Arawa/
Waiāriki) wahine karanga of the Marae. She
will move slowly backwards towards the
whatitoka (entrance to tupuna whare).
The wahine karanga for the manuhiri (if
available) will then respond, the tangata
whenua will again respond, and so forth.
However, tangata whenua must perform the
final karanga, and this should take place at the
whatitoka. Karanga should not be performed
within the bosom of the tupuna whare.
41

Ngā Whaikōrero (Oratory), Tangatarua Marae
During the whaikōrero (oratory), the tangata
whenua (Te Arawa/Waiāriki) will begin the
speechmaking from the paepae tapu (sacred
beam). The manuhiri will respond accordingly, the
tangata whenua will then respond, and so forth
until all speakers from the manuhiri have spoken.
As with the karanga, tangata whenua will end all
whaikōrero.
Ngā Kīnaki (Waiata Mōteatea), Tangatarua
Marae
In Te Arawa, ancient waiata mōteatea are
preferred to hymns or other modern waiata, when
supporting whaikōrero on the Marae. Therefore, no
modern instruments such as the guitar should be
used. Te Arawa prefer to sing their history which is
included in all their waiata mōteatea.
Te Hongi (Pressing of the Nose), Tangatarua
Marae
At the conclusion of the whaikōrero, the manuhiri
are invited to come forward and perform the hongi
ritual, which uplifts the sacredness and completes
the formalities of the ceremony.
Te Hākari (Food and Refreshments), Tangatarua
Marae
Finally, all guests are invited to partake of
refreshments in Hinetekākara (dining room) to
further enhance the whakanoa (make common)
ritual, so that everyone will become one people and
enjoy each others’ company.
42

OTHER MARAE ETIQUETTE AND
PROTOCOL
What is a Marae?
The marae is a symbol of tribal identity. The
marae can be the marae proper, known as the
marae areare, which is the open area of land
directly in front of the tupuna whare. It was on
the marae areare that the tohunga or high priests
performed and conducted their sacred rituals.
The marae can also refer to the entire complex
incorporating the dining room and ablution
block, and the whole area is sometimes fenced
off to avoid public access.
During the entire welcoming process, the marae
areare is seen to be in a state of tapu. This is
lifted once the tangata whenua and manuhiri
hongi at the end of the pōhiri/pōwhiri
ceremony.
What is a Wharenui?
The ancestral meeting house is commonly
known as the wharenui. The meeting or ancestral
house both represents and depicts the ancestor
of the hapū or tribe, and is named after an
illustrious tupuna (ancestor). The wharenui is
used for tribal gatherings, such as wānanga,
hui, formal functions, but most importantly for
tangihanga. The house is sacred in that the
entire building personifies an ancestor.
It is customary to remove one’s shoes when
entering the wharenui. However, there are
some iwi that allow men to leave their shoes
on. To avoid any inappropriate actions, it would
be wise to remove your shoes before entering
any wharenui.
43

What is a Pōhiri/Pōwhiri?
The pōhiri/pōwhiri is a custom associated with
the welcoming and hosting of the visitors, by the
following attributes, in this order:
1. The manuhiri gather outside the waharoa
(marae entrance), or, designated area.
2. The wero (challenge) is issued by the tangata
whenua and accepted by the manuhiri.
3. A woman (sometimes more than one) from the
tangata whenua will karanga the visitors on to
the marae. A woman (sometimes more than
one) from amongst the manuhiri will reply and
lead the visiting group on to the marae.
4. Once the manuhiri are seated, either on the
marae or in the wharenui, the whaikōrero
process takes place.
5. At the conclusion of the whaikōrero and
appropriate waiata, the tangata whenua and
manuhiri come together and hongi.
6. The visitors are now recognised as being tangata
whenua and are taken to the dining room to
partake in a meal.
It must be noted that the wero is normally
provided at formal gatherings involving special
or ceremonial events for welcoming dignitaries.
However, this may not always be the case.
What is a Wero?
Wero means to “cast a spear”. It is a challenge
that is accorded to distinguished visitors on to the
marae.
44

The wero is always issued by a male warrior from
the ranks of the tangata whenua and whose
role it is to intimidate the manuhiri. In some
instances, there may be up to three warriors who
will issue the wero.
Originally, the wero was issued to determine
whether visitors came in peace or, for battle.
What is a Karanga?
Karanga is a “welcome call” performed by the
kaikaranga or wahine karanga, and as the second
name implies, is always done by women.
What is Whaikōrero?
Whaikōrero or formal speech making is
performed by the men on the marae and in
social gatherings. First, there are the speeches
of welcome by the tangata whenua and then the
speeches of reply by the manuhiri. In most cases,
whaikōrero follow a particular pattern in which
certain elements are addressed:
- A ritual chant (tauparapara)
- Acknowledgement to the creator (mihi)
- Acknowledgement of those who have
recently died (mihi)
- Acknowledgement to the ancestral house
(mihi)
- Speeches to the living (mihi)
- Discussion regarding the purpose of the
gathering
- Conclusion with a waiata
- Concluding Mihi
It should be noted that attitudes to women
45

speaking on the marae vary, so local kawa should
be followed.
As well as whaikōrero, people can provide a
kōrero (speech) which is not as structured as
the whaikōrero, but certain elements can still be
applied.
What is a Tauparapara?
A tauparapara is a special prayer or chant to the
gods which varies according to the purpose of the
gathering. There are, for example, chants to dispel
evil influences, to alert the people, and to sanctify
them. The main chants are to invoke the protection
of the gods, and to honour the manuhiri.
What is a Mihi?
Mihi is a term used for different parts or
components that make up a whaikōrero or speech.
Mihi can also mean to greet or that is, a mihi to
the marae, a mihi to manuhiri, acknowledging
ancestors and so on.
What are Waiata Mōteatea?
Waiata Mōteatea are ancient chants which, in
Te Arawa, are preferred to support, enhance or
complement the speaker and his whaikōrero on
the marae. There are many types of waiata, for
example, oriori (lullaby) which are usually sung to
children, waiata tangi usually a love song or a song
of yearning. There are also entertaining songs for
more informal occasions and traditional songs for
ceremonial occasions.
46

What is a Hongi?
The hongi is the act of pressing noses which
has two primary meanings.
1. It is a sign of peace, and
2. a sign of life and wellbeing.
The gentle pressing of the noses also depicts
the breath of life of two people into one bond
of friendship and togetherness.
This act provides closure to the welcoming
process. The physical contact between tangata
whenua and manuhiri removes the tapu that
existed as the result of entering the meeting
house, the marae areare or part of a building
set aside for the ceremonial welcome. With
the tapu lifted, the manuhiri are now tangata
whenua for the duration of their stay.
The hongi is not exclusive to being performed
on the marae. Family or friends who have not
seen each other for a long time may also hongi
as a sign of endearment.
What are Karakia?
Karakia are prayers or incantations. Karakia are
usually performed by clergymen of different
denominations and religions, or by people
trained in karakia practices.
Prior to the arrival of missionaries to New
Zealand, the karakia performed by Māori
were ancient incantations to Gods such as
Tanemāhuta (God of the Forest), Tangaroa
(God of the Sea), Tāwhirimātea (God of
the Elements), Haumietiketike (God of the
47

Cultivations) and many other Gods. These were the
only Gods Māori knew.
However, the missionaries had a great impact on
the Māori and converted many to Christianity.
Today, many tribal areas are multi-denominational
oriented.
What is Hīmene?
Hīmene is a transliterated word for hymn or,
religious song. Hīmene are sung, as in any religious
gathering prior, during and after prayers. Māori
have many hīmene in Te Reo Māori which are
sung on marae, in churches or anywhere and on
any occasion where it is deemed appropriate.
What is a Haka?
There are various types of haka used as an
expression of emotion. They were used for such
varied occasions as going to war, making peace,
receiving manuhiri, birth, marriage and death
ceremonies.
The peruperu or war dance was usually, though not
exclusively, performed by men. This haka provided
an outlet for pent-up emotions making the men
eager for battle. Their eyes and tongues protruded
in a defiant pūkana gesture.
48

EXAMPLES OF
HAKA PŌHIRI/PŌWHIRI, KARANGA,
TAUPARAPARA, MIHI
HAKA PŌHIRI/PŌWHIRI
Tēnei i ruia
A i ruia, i ruia, i ruia
Te Arawa e…..e
Te Arawa e…..e
Ko te whakaariki ko te whakaariki
Tukua mai ki a piri
Tukua mai ki a tata
Kia eke mai ki runga
Ki te paepae poto a Houmaitawhiti.
Tēnei i ruia
Utaina…..hi
Utaina…..hi
Utaina mai ngā iwi o te motu
Ki runga i a Te Arawa e tau nei
A hikinuku e, a hikirangi e
A hikirangi e, a hikinuku e
I ahaha
Ka hikitia i tana iwi
Ka hapainga i tana waka
Aue aue aue ha
Aue aue aue ha.
Toia mai…..te waka
Ki te urunga…..te waka
Ki te moenga…..te waka
Ki te takotoranga i takoto ai te waka
Hi.
49

KARANGA
Taha Marae
First call by hostess to visitors
Hāere mai e te manuhiri tūārangi e, hāere mai rā.
Welcome distinguished visitors, welcome.
Second call by hostess to visitors
Huihuia mai rā ngā mate o te rā nei e te iwi e,
hāere mai rā.
Bring with you the dead so that we may mourn
them today, welcome.
Final call by hostess to visitors
Hāere mai i runga i te kaupapa o te rā nei e, hāere
mai rā.
Welcome to this auspicious occasion, welcome.
Taha Manuhiri
First call of reply by visitors to hosts
Karanga mai rā e te iwi e, karanga mai rā.
Greetings to you all, the hosts of today, greetings.
Second call of reply by visitors to hosts
Hāere atu rā nga mate o wā iti nei e, hāere atu rā.
Farewell the dead of today, farewell.
Final call of reply by visitors to hosts
Tēnei rā te whakaeke nei ki te whakanui i te
kaupapa o te rā nei e, karanga mai rā.
We, this group, have entered on to your marae to
pay tribute to this day.
50

TAUPARAPARA
1. Piki mai, kake mai,
Hōmai te waiora ki ahau,
Tihei mauriora!
(Said only by tangata whenua)
2. He pō, he pō, he ao, he ao.
Tākiri mai te ata
Kōrihi te manu
Ka ao, ka awatea
Tihei mauriora!
3. Kia hiwa rā, kia hiwa rā!
Kia hiwa rā ki tēnei tuku,
Ki te tōtō, whakapūrua tonu
Tihei mauriora!
4. Ka tangi te tītī,
Ka tangi te kākā,
Ka tangi hoki ki ahau
Tihei mauriora!
5. Tihei mauriora!
Ki te whai ao,
Ki te ao mārama,
Tihei mauriora!
6. Whakataka te hau ki te uru,
Whakataka te hau ki te tonga,
Kia mākinakina ki uta
Kia mātaratara ki tai
Kia hī ake te ataakura,
He huka, he tio, he hauhū,
Tihei mauriora!
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7. Tihei winiwini! Tihei wanawana!
Ki te Waitangi hue ā Kupe
Tihei he toa! He toa!
Tihei he tauā! He tauā!
Tihei tū pai āhaha!
8. Tihei mauriora!
Tūia te whakapono,
Tūia te tumanako,
Tūia te aroha,
Tūia te hunga ora ki te hunga ora,
Tihei mauriora!
52

MIHI
Mihi Ki Te Atua
(Greetings to God)
1. Hei tīmatanga kōrero ko te wehi ki a Ihowa,
Kōia te tīmatanga me te whakamutunga o
ngā mea katoa.
I begin by offering respect to my Creator, the
beginning and the end of all things
2. Hei kupu tuatahi māku ki te Atua.
Nānā nei ngā mea katoa.
Firstly to God to whom all things belong.
3. Tuatahi ki te Atua te tīmatanga o te
whakaaro nui.
Nānā nei te rangi me te whenua i hanga.
Firstly to God from where all thoughts begin,
the Creator of heaven and earth.
4. Ko te wāhangā tuatahi ki te Atua
Kōia nei te tīmatanga
Kōia anō te whakamutunga,
Korōria ki a ia i ngā wā katoa.
Firstly to our heavenly Father, the Beginning,
the End. Glory to his name.
Mihi Ki Te Marae me Te Tupuna Whare
(Greetings to the marae and the ancestral house)
5. Te marae e takoto nei, tēnā koe.
Te whare e tū nei, tēnā koe.
The marae here, greetings. The house standing
here, greetings.
53

6. Papatuānuku e takoto nei, tēnā koe.
Te tupuna whare e tū ake nei, tēnā koe.
Mother Earth lying here, greetings. To the
ancestral house, greetings.
7. Te Marae ātea e hora, tēnā koe.
Tane Whakapiripiri e tū ake nei, tēnā koe.
To the sacred courtyard, greetings. To the ancestral
house, greetings.
8. Te Papa a Tūmatauenga, tēnā koe.
Te Whare o Rongo, tēnā koe.
To the sacred ground of Tūmatauenga, greetings.
To the house of Rongo, greetings.
Mihi Ki Ngā Manuhiri
(Greetings to the visitors)
9. E te manuhiri tūārangi
Hāere mai, hāere mai.
Hāere mai ki te whakanui i te karanga o
tēnei rā,
Nō reira, nau mai, hāere mai.
To our distinguished visitors, welcome, welcome.
Welcome to this special occasion in which we gather
today. Welcome, welcome.
10. E ngā mātā waka,
E ngā tai, e whā,
Nau mai, hāere mai ki te whatutuki i te
kaupapa o te rā nei.
Hāere mai, hāere mai, hāere mai.
To the various waka, those from the four tides,
welcome, welcome. By your presence you have
fulfilled the purpose of this day. Welcome, welcome,
welcome.
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11. E ngā iwi, e ngā reo, e ngā mana,
Tēnā koutou kua tae mai nei ki te manaaki i
te kaupapa o te rā nei.
Nō reira, nau mai, hāere mai.
To the many peoples, all voices, all mountains,
all rivers, thank you for coming to support this
auspicious occasion. Welcome, welcome.
Mihi Ki Te Tangata Whenua
(Greetings to the hosts)
12. E te hunga kāinga,
E kui mā, e koro mā,
E pūpuri nei i te mauri o rātou mā,
Tēnā koutou, tēnā koutou katoa.
To the home people, the elders of this marae, I
salute you all for holding fast to the traditions
passed down by your forebears.
13. Ngāti ____________________
Tēnā koutou e manaaki nei i te kaupapa o
tēnei huihuinga a tātou
Nō reira tēnā koutou, tēnā koutou.
To Ngāti (name of tribe) greetings to you all
who make this gathering a special occasion.
55

14. E rau rangatira mā
Tēnā koutou katoa.
Tēnā koutou i runga i te karanga o tenei rā.
Tēnā koutou e whakatau nei i a mātou kua eke
mai nei i tēnei rā.
Tēnā koutou, tēnā koutou, tēnā koutou katoa.
To you, the chiefs of this marae, I bid you all
greetings.
Greetings on this auspicious day. Thank you for
your words of welcome to us who have arrived here
today. Greetings, greetings, greetings to you all.
Mihi Ki Ngā Mate
(Greeting to those who have passed away)
15. E ngā mate o te tau, o te mārama, o te wā.
Hāere koutou, hāere koutou, hāere koutou.
To the ancestors who have departed, farewell,
farewell, farewell.
16. E ngā mate o te tau tawhito, o ngā rā kataha
Hāere, hāere, hāere.
Hoki atu koutou ki ō mātua tupuna i te pō.
To those who have departed yesteryear, and those
who have departed recently, farewell, farewell,
farewell. Return to your forefathers who have
settled in the silent night.
17. E ngā mate o ia marae, o ia hapū, o ia iwi,
Hāere koutou, hāere koutou, hāere koutou.
To those loved ones from various marae, sub-tribes
and tribes, farewell, farewell, farewell.
56

18. He tangi, he aroha ki te hunga kua riro.
Hāere atu koutou ki Hawaiiki nui, ki
Hawaiiki roa, ki Hawaiiki pāmamao.
Nā reira, hāere atu rā, hāere atu rā,
whakangaro atu koutou.
I weep and mourn for those of our loved ones
who have gone before us. Return to Hawaiiki,
the land from whence our ancestors came,
farewell, farewell, farewell.
He Kupu Whakamutunga
(Conclusion for all speeches)
Āpiti hono tatai hono,
Rātou te hunga mate ki a rātou,
Tātou te hunga ora ki te hunga ora,
Tēnā koutou, tēnā koutou, tēnā tātou katoa.
Let the dead dwell with the dead.
Let the living dwell with the living.
Greetings, greetings, greetings to us all.
57

EXAMPLES OF WAIATA,
KARAKIA, HĪMENE
WAIATA MŌTEATEA (Traditional)
Kāore Te Aroha Ki Te Korōria Tapu
(This lament was composed by Enoka Mātuha
from Te Ure o Uenukukōpako, while grieving the
loss of his grandchild, Hīria.
Kāore te aroha ki te korōria tapu…..u
E wāwaē akē ana ī te āra kūiti …..i
Nau mai ē hine kā hāere tāua…..i
Kiā Īhāiā kia mōnitātia…..i
Kiā huihui tātou he kōrerōhanga nui…..i
Kiā hopu kiā ihō te kupū ā te Atua…..i
Kiā awhi tāuā kī a Īhu Karāiti…..i
Kiā muru a te harā i taku tīnana nei.
E Pā To Hau
This song was composed by Te Rangiamoa from
the Tainui tribe of Ngati Apakura, for her brother
Te Wano.
E pā to hau he wini raro
He homai aroha
Kia tangi atu au i kōnei
He aroha ki te iwi
Ka momotu ki tawhiti ki Paerau
Ko wai e ki te atu?
Kei whea aku hoa i mua rā
I te tōnuitanga
Ka haramai tēnei ka tauwehe
Ka raūngāiti au…..i.
58

Taku Rākau
A lament composed by Mihi Ki Te Kapua of
the Tuhoe tribe.
Taku rākau e…..
Tau rawa ki te whare…..
Ka ngaro a Takahi e…..
Te whare o Te Kahikatōa.
Hei ngau whakapāē e…..
Hei whakapāē ururoa e hau mai nei
Kei waho kei te mōana.
Kāore āku mihi e…..
Aku tangi mō koutou…..
Mau puku ko te iwi e…..
Ka mōwai tonu te whenua
E takoto nei e…..
Tēra Kōia ko Tīoreore
Tēra kōia ko tīoreore rā
Pūrehurehu ana i runga rā
E āku kai kamo
E wairutu nei e te taha kura
Whakarika rawa mai te ahiahi
Kia tohu au he tukunga kaha mai
Nō kawana
A e hoki rā e kiri awhina
Nō tōu wahine ki Akarana
E kai hori kau te kōrero
Kihi e ka hoki au
Te pou tokomanawa e
Nō mahi hei au
Ka turu turu
Tia ia, tia ia, tia ia ē
59

WAIATA INAIANEI (Contemporary)
Mā Wai Rā
Mā wai rā
E taurima te marae i waho nei
Mā te tika
Mā te pono
Mā te aroha e.
Ehara I Te Mea
Ehara i te mea
Nō inaiānei te aroha
Nō ngā tūpuna
I tuku iho, i tuku iho
Te whenua, te whenua
Nō inaiānei te aroha
Nō tuawhakarere
I tuku iho, i tuku iho.
Māku Rā Pea
Māku rā pea, māku rā pea
Māku koe e awhi nei
Ki te ara, aratika
Māku koe e awhi e
Ko Te Aroha
Ko te aroha anō he wai
He pūpū ake ana
He awa he māpuna mai anō
I roto i te whatumanawa
Ko tōna mātāpuna he hōhonu
A ia ia karere anō
He taitimu he taipari
He taiope, he taiora, he tainui, he tainui
60

WAIATA A RINGA (Action Songs)
Tēnei Matou
Tēnei matou e tū ake nei
Ki te whanangāhau
I te ope nei e te iwi, aue aue
Puritia rā tō mana Māori e
Hei tohutohu i roto i tēnei wā
Ahakoa mātou kua riro nei
Ko te mana me te wehi i ahau e
Nō reira e hoa mā
Te wahine pai e kōri ake nei
Aue, e hine mā
Tuku tuku tukuā
O taha e rua
Nō reira ki a mau e.
Paikea (Uia Mai Koia)
Uia mai koia whakahuatia ake
Ko wai te waka nei e?
Te Arawa!
Ko wai te tohunga o runga?
Ko Ngātoroirangi! Ko Ngātoroirangi!
Whakakau Tainui, hei!
Whakakau Matāātua hei!
Whakakau Tokomaru hei!
Ka ū Te Arawa ki Maketu, aue pakia!
Ko Tamatekapua te tangata o runga.
Me awhi ōu ringa ki te ruahine
A Ngātoroirangi
Nānā i noho te kei o te waka,
Aue! Aue! Ka raru koe ‘Toro e.
61

WAIATA WHAKANGĀHAU
(Songs for Entertainment)
Mehe Manu Rere
Mehe manu rere ahau e
Kua rere ki tō moenga
Ki te awhi to tīnana
Aue, aue e, te tau tahuri mai.
Tahi Nei Taru Kino
Tahi nei taru kino, mahi whaiaipo
Kei te wehenga, aroha kau ana.
Hāere mai rā, kia āhau nei rā
Te aroha tino nui, hāere mai.
Pā Mai
Pā mai tō reo aroha.
Ki te reo o Te Arawa
E ngā iwi o Aotearoa
Hāere mai, hāere mai.
Titiro e ngā hōea kua wehe nei
Aue te aroha me te mamae.
E ngā iwi o Aotearoa
Kia kaha, kia manawanui.
Hoki Mai
Hoki mai, hoki mai ki te wā kainga
E tūtuki te tūmanako.
Kei te kapa kapa mai
Te haki, te haki
I ngā rangi runga tiamana ē.
I ngā rangi runga tiamana ē.
62

E Te Hokowhitu
E te hokowhitu a Tū kia kaha rā
Kāti rā te hingahinga ki raro rā.
Mā ngā whakāāro kei runga rawa
Hei ārahi ki te ara e tika ai
Whirinaki, whirinaki
Tātou katoa
Kia kotahi rā.
Ngā marae e tū noa nei.
Ngā maunga e tū noa nei.
Aue rā e tama mā
Te mamae te pouri nui
E patu nei i ahau inā.
Ngārimu au ē
Anei to iwi ē
E tangi nei ē
(A hi aue aue)
Kūmea Mai Rā
Kūmea mai rā
Tōia mai rā
Ngā waka e whitu
Hōea mai rā te moana
Ka hurimai rā Mokōia
Ka taka ki Ohinemutu
Ka hoki Te Koutu
Tēnei rā.
Maranga Te Arawa
Kia kori ngā taha
Tukua te arero
Kia hāere ana i waho
Ko te whiua ringaringa
Kāore i ahau
Engari ko te karu tēnei rā.
63

Aue Te Aroha I Ahau E
Aue, te aroha i ahau e
Tuki rawa e hine
Ki taku Manawa.
Nei rā āku ringa e hine
Hei piriti e hine
Ki taku Manawa.
Hope whatiwhati e hine
Tuki rawa kia kaha i ahau e
Kaua e huri kē
Ka huri mai rā e hine
Kia mau te aroha
Kia pūmau e
Hope …
Pūrea Nei
Pūrea nei e te hau,
Horohia e te ua …
Whitiwhitia e te rā …
Māhea ake ngā,
Pō raruraru …
Mākere ana ngāhere.
E rere wairua e rere,
Ki ngā āo o te rangi …
Whitiwhitia e te rā …
Māhea ake ngā,
Pō raruraru …
Mākere ana ngāhere.
Mākere ana ngāhere.
64

KARAKIA (Prayer)
Commencement of a Hui
E te Atua,
Whakatuwheratia mai ki a mātou ngā kūaha
o te tika, o te pono, o te māramatanga ā
Mā mātou koe e whakamoemiti,
e whakakōroria ki tōu ingoa tapu.
Āmene
Conclusion of a Hui
Kia tau, ki a tātou katoa,
Te atawhai o tō tātou Ariki a Ihu Karaiti.
Me te aroha o te Atua,
Me te whiwhingatahitanga ki te Wairua Tapu.
Āke, āke, āke.
Āmene
Te Inoi a Te Ariki
(The Lord’s Prayer)
E tō mātou Matua i te rangi
Kia whakatapua tōu ingoa
Kia tae mai tōu rangatiratanga
Kia meatia tāu e pai ai ki runga i te whenua
Kia rite anō ki tōu i te rangi.
Homai ki a mātou aianei
He taro mā mātou mo tēnei rā.
Murua ō mātou hara
Me mātou hoki e muru nei i ō te hunga
E hara ana ki a mātou.
Aua hoki mātou
E kawea ki a whakawaia
Engari whakaorangia mātou i te kino
Nōu hoki te rangatiratanga
Te kaha, me te korōria.
Āke, āke, āke.
Āmene
65

Whakapai I Ngā Kai
(Grace)
E te Atua,
Whakapaingia ēnei kai
Hei oranga mo ō mātou tīnana
Whangaia hoki ō mātou wairua
Ki te taro o te ora
Ko Ihu Karaiti hoki tō mātou kaiwhakaora.
Āmene
66

NGA HĪMENE (Hymns)
E Te Atua Kua Ruia Nei
(Sung to the tune of Amazing Grace)
E te Atua kua ruia nei
Ō purapura pai
Hōmai e koe he ngākau hou
Kia tipu ake ai
E Ihu kaua e tukua
Kia whakangāromia
Me whakatupu ake ai
Kia kitea ai ngā hua.
A mā te wairua tapu rā
Mātou e tiaki
Kei hoki ki te mahi hē
Ō mātou ngākau hou.
Āmene
Whakaaria Mai
Whakaaria mai tōu rīpeka ki a au
Tiaho mai rā i roto i te pō
Ki kōna au titiro atu ai
Ora mate hei au koe noho ai.
Āmene
Mā te Mārie
Mā te mārie a te Atua
Tātou katoa e tiaki
Mānā anō e whakaū
O tātou ngākau ki te pai.
Mā te Atua tamaiti rā
Mā te wairua tapu hoki
Rātou Atua kotahi nei
Tātou katoa e whakapai
Āmene
67

PRONUNCIATIONS
(Te Matū o Te Reo)
VOWEL SOUNDS
A – sounds like the ‘ar’ in ‘CAR’
E – sounds like the ‘ea’ in ‘LEATHER’
I – sounds like the ‘I’ in ‘FLEET’
O – sounds like the word “AWE’
U – sounds like the ‘oo’ in ‘MOON’
SYLLABLES
HA HE HI HO HU
KA KE KI KO KU
MA ME MI MO MU
NA NE NI NO NU
PA PE PI PO PU
RA RE RI RO RU
TA TE TI TO TU
WA WE WI WO WU
NGA NGE NGI NGO NGU
WHA WHE WHI WHO WHU
GREETINGS AND SHORT PHRASES
Tēnā koe
- Greeting to one person (formal)
Tēnā kōrua
- Greeting to two people (formal)
Tēnā koutou
- Greeting to three or more people (formal)
Kia ora
- Hello (informal)
Mōrena
- Good morning
68

Kei te pehea koe?
- How are you (to one person)?
Kei te pai ahau
- I am fine (oneself ) – reply
Kei te pehea kōrua?
- How are you (to two people)?
Kei te pai māua
- We are fine (us two) – reply
Kei te pehea koutou?
- How are you all (three or more people)?
Kei te pai mātou
- We are all fine – reply
Tēnā koe
- Greeting to one person (telephone)
Hei konā rā
- Goodbye (after telephone conversation)
Hei konei rā
- Goodbye (said by person leaving)
Haere rā
- Goodbye (said by person staying)
Kā kite anō
- Will see you again. This is said by a
person either leaving or staying. It is
important to note that this greeting is only
used when conversing in person or, face
to face. It should NOT be used to end a
telephone conversation.
69

Amo taha matau
(Tūhoromatakaka)
Amo taha maui
(Kahumatamōmoe)
GLOSSARY
(Papakupu)
The carved pole to the right of
Ihenga
The carved pole to the left of
Ihenga
Atua God
Haka Posture dance
Hākari Food and Refreshments
Hapū Sub-tribe
Harakeke Flax
Haumietiketike God of Cultivation
He tamaiti koi te
hinengaro
Gifted child
Hiki i te tapu The lifting of everything sacred
Hīmene Hymn
Hongi Pressing of noses
Hui Gathering
Ira wahine Female ancestors
Iwi Tribe, people
Kākā Parrot
Kaikaranga Caller
Kāpene Kuki Captain Cook
Karakia Prayer
Karanga Call
Kaupapa Māori Māori issues/s
Kawa Protocol
Kererū Wood pigeon
70

Kete Kit, handbag
Kia mau ai ki ngā
kākāhū pango
Dress in black attire
Koha Gift, donation
Kōrero Talk
Kōruru (Ihenga) Figurehead below Atuamatua
Mahau Porch
Mahi Rāranga Flax weavings
Mana Authority, integrity, honour,
prestige, guiding values
Manuhiri Visitors
Māori Māori
Marae Gathering place, complex
Marae Areare a The sacred courtyard of the
Tūmatauenga God of War
Mauri Life force
Mātauranga Knowledge
Mate Death, departed
Mihi Greet, greeting
Moehau Cape Colville
Mokopuna Grandchild, grandson, granddaughter
Nāku noa, nā Yours sincerely
Nga Waru The eight children of Rangitihi
Pūmanawa o Te represented by the eight carved
Arawa
figures in the porch of Ihenga
Ngāti Ohomairangi Original name for the Te
Arawa tribe in Rangiātea
Hawaikinui
Ohāāki Dying wish
71

Oriori Lullaby
Paepae tapu Sacred beam
Paepae Poto a
Houmaitawhiti
Sacred beam of Houmaitawhiti
Papakupu Glossary
Pare Lintel above the doorway
Peruperu Type of war dance
Pingāo Tussock
Pōhiri/Pōwhiri Welcome ceremony
Pou Hurirōpa a Carved figure in the corner to
Houmaitawhiti the left as you enter Ihenga
Pou Hurirōpa a Carved figure in the corner to
Whakataupōtiki the right as you enter Ihenga
Poukaiāriki Carved figure at the base of
(Tumatauenga) the centre pole of the porch of
Ihenga
Poukaiāwha Carved centre pole of the porch
of an ancestral meeting house
Pou Tiaki Carved ancestors
Pūhāorangi A spiritual being who lived
amongst the heavens
Pūkana Stare wildly, defiant gesture
using the eyes
Rohe District
Roro The area just in front of the
tupuna whare
Tahimana Abel Tasman’s ship, the
Heemskerck
Tāhūhū Backbone
72

Tāhūhūroa o te
Tupuna Whare
The backbone of the ancestral
meeting house
Tamatekapua Captain of the Te Arawa canoe
Taiōhi A member of the younger
generation
Tamariki Children
Tanemāhuta God of the Forest
Tangaroa God of the Sea, God of
Carving
Tangata whenua People of the Land
Tangihanga Funeral, bereavement
Tāonga whakakai Earring
Tapu Sacred, sacredness
Tauparapara Incantation
Tawhirimatea God of the Winds
Te Ao Hurihuri The world of today
Te Ao Tawhito The ancient world of the Māori
where the knowledge base is
Te Arawa One of the seven paramount
tribes of Aotearoa
Te Matū o Te Reo Pronounciations
Te Poutokomanawa The centre pole inside Ihenga
Te Reo Māori The Māori Language
Te Reo Language
Te Waka o Te
Mātauranga
The canoe of education
Te Wāo Tapu Nui a The sacred forest of
Tanemāhuta Tanemāhuta
Tekoteko
Carved figurehead at the apex
(Atuamatua) of an ancestral meeting house
73

Tohunga High Priest
Tuakana Elder brother or sister
Tupuna Whare Ancestral meeting house
Wahine Karanga Female caller
Waiata Song
Waiata a Ringa Action Songs
Waiata Aroha Love Song
Waiata Inaianei Contemporary Songs
Waiata Mōteatea Traditional Songs/Chants
Waiata Tangi Sad Song
Waiata
Whakangāhau
Songs for Entertainment
Waharoa Entrance way to Marae
Wānanga Lore, learn, seminar
Wero Challenge
Whaikōrero Speech, speechmaking
Whakamutunga Conclusion
Whakapapa Geneology
Whakatauki Proverb
Whanau Family
Wharenui Meeting house
Whāriki Floor mat
Whatitoka Entrance to the ancestral
meeting house
74

NOTES
75

NOTES
76

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