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parts of a marae

With the urban migration of Māori to the cities in the 1960s, Māori no longer live primarily on marae. In the evening, inside the meeting house, there is a mihimihi, where people introduce themselves by sharing their ancestral ties. Some marae may have a memorial, a memorial to soldiers, a memorial to a particular tipuna and, you know, there are some marae also that may have prominent tipuna buried on that marae and, you know, in a way it just helps I suppose consolidate the collective or the whānau's responsibilities to that marae. According to Salmond, marae are "portals between Po, the world of the gods and darkness, and the Ao, the everyday world of people and light, so that people could communicate with their ancestors." Kaikaranga (women who call at the beginning of the welcome) and kaikōrero (the people who make speeches, usually men) are usually the eldest and most respected in their families. Since the second half of the 20th century, Māori in urban areas have been establishing intertribal marae such as Maraeroa in eastern Porirua. Therefore, while marae are no longer the thriving hubs of yesteryear, they are still a vital element in preserving the cultural vitality of the Māori. The two long beams trailing down are the maihi and represent the arms, at the ends of which are the raparapa or fingers of the ancestor. Yet, the exterior design of the marae is incomparable to its interior. This beam not only holds up the entire structure but represents the heart of the ancestor. In all these languages, the term also means cleared, free of weeds, trees. Commercial re-use may be allowed on request. Marae are still used for a multitude of cultural rituals, including birthdays and weddings, yet the most significant ritual is the tangihanga (funeral rite). Notable marae include Vai'otaha marae on Borabora, Mata'ire'a marae on Huahine, and Taputapuatea marae on Ra'itea. Discover (and save!) The kawa of the marae means the protocols or rules that operate on the marae. For most New Zealand Māori, they will return to their marae for at least two days of grieving. Running along the roof is the tāhuhu, or spine of the ancestor, which holds together the whare tīpuna. Pōwhiri, the ceremony used to welcome visitors onto the marae, was traditionally a way of finding out whether people were friends or enemies. In addition to school activities, it is used for weddings. You will be called into the wharekai where a karakia is said before the eating of food. In the remote southeastern corner of the Polynesian Triangle elements of the traditional Polynesian marae evolved into the Rapa Nui/Easter Island Ahu and their iconic Moai (statues). 'Oro marae on Tahiti included Vai'otaha marae at Tautira, the first, followed by Utu-'ai-mahurau at Paea, Mahaiatea marae at Papara, Taraho'i marae at Pare-'Arue, and Hitia'a marae on Hitiaa O Te Ra.[5]. A marae (in New Zealand Māori, Cook Islands Māori, Tahitian), malaʻe (in Tongan), meʻae (in Marquesan) or malae (in Samoan) is a communal or sacred place that serves religious and social purposes in Polynesian societies. Generally each marae has a charter which the trustees have negotiated with the beneficiaries of the marae. Two detailed secondary-school marae are located in the Waikato at Te Awamutu College and Fairfield College. As indicated by Ka'ai and Higgins, "the importance of the tangihanga and its central place in marae custom is reflected in the fact that it takes precedence over any other gathering on the marae". Image result for parts of a marae Teaching Materials Teaching Resources National Curriculum Math Intervention Classroom Walls The Orator Physical Education Phonics … When the manuhiri have gathered outside the marae, the tangata whenua begin to call them onto the marae. Unique to the Māori cultural experience is the marae, a communal and sacred meeting ground that provides everything from eating and sleeping space to religious and educational facilities. In the past members of one tribe might use a meeting to attack another tribe. All text licensed under the Creative Commons Attribution-NonCommercial 3.0 New Zealand Licence unless otherwise stated. Important gods are symbolised by parts of the marae. By extension, it is also the heart of the tribe and the community and serves as a reminder that without a unified heartbeat there can be no community. Standing at the centre of the whare tīpuna is the poutokomanawa. In some modern Polynesian societies, notably that of the Māori of Aotearoa New Zealand, the marae is still a vital part of everyday life. The marae also provides a means of staying connected to spiritual ancestors. Marae will appear to be a feminine figure, trapped in or part of a tree on an otherwise abandoned island. Supporting the beams are the amo, or legs, holding up the entirety of the building. 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). Like the related institutions of old Polynesia, the marae is a wāhi tapu, a 'sacred place' which carries great cultural meaning. It is an honour to have an official role during the pōwhiri (welcome onto the marae). The latter was designed by a Māori architect with a detailed knowledge of carving and weaving;[who?] The formal part of the Powhiri finishes once the person has had something to drink and eat (there are cultural reasons for this). When the player meets Marae for the first time, Marae will explain how the demons of Mareth used to be humans who developed magic, initially in peace. The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding a Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki) in. In Māori usage, the marae ātea (often shortened to marae) is the open space in front of the wharenui (meeting house; literally "large building"). The marae was once central to everyday life in New Zealand. If an especially important person is visiting, there will be a ritual challenge first, where warriors lay down batons and the guest picks them up. Marae generally consist of an area of cleared land roughly rectangular (the marae itself), bordered with stones or wooden posts (called au in Tahitian and Cook Islands Māori) perhaps with paepae (terraces) which were traditionally used for ceremonial purposes; and in some cases, a central stone ahu or a'u. The marae at the Waitangi Treaty Grounds has an ornate interior design | © Urban Napflin / Alamy Stock Photo. Finally, standing aloft at the top of the marae is the tekoteko, or statue, which represents the ancestor in all their revered likeness. Tangihanga are the means by which the dead are farewelled and the surviving family members supported in Māori society. In Rarotonga, a few of the marae (Arai-te-Tonga, Vaerota, Taputapuātea) are still maintained, and are quickly tidied up before the investiture of a new ariki.[3]. On some marae all the speakers from the tangata whenua (hosts) speak first, followed by the manuhiri (guests). At other marae the speeches alternate, with one speaker from the hosts followed by one from the guests, and so on. For most marae around Aōtearoa, it is for these reasons they do not allow shoes to be worn in the whare tīpuna. During this time, the hosting tribe will have to look after thousands who have travelled to pay their respects. Basil Keane, 'Marae protocol – te kawa o te marae', Te Ara - the Encyclopedia of New Zealand, http://www.TeAra.govt.nz/en/marae-protocol-te-kawa-o-te-marae (accessed 4 November 2020), Story by Basil Keane, published 5 Sep 2013. Marae are still used for a multitude of cultural rituals, including birthdays and weddings, yet the most significant ritual is the tangihanga (funeral rite). All non-text content is subject to specific conditions. Te ao Māori – Māori world-view. In tropical Polynesia, most marae were destroyed or abandoned with the arrival of Christianity in the 19th century, and some have become an attraction for tourists or archaeologists. Generally the term marae is used to refer to the whole complex, including the buildings and the ātea. Although the carved figures on the marae were destroyed, burned, or taken away by zealous British missionaries, the stones of many of the ancient marae are still there. Important gods are symbolised by parts of the marae. This page was last edited on 20 August 2020, at 15:00. The word has been reconstructed by linguists to Eastern Oceanic *malaqe with the meaning "open, cleared space used as meeting-place or ceremonial place".[1]. In pre-colonial times, the marae was central to everyday life in Aotearoa (New Zealand). Depending on the purpose for gathering, the flag will be raised. The pōwhiri process developed as a way of checking whether people were friends or enemies. Different marae have different ways of doing things, but there are some things common to all. Some iwi (tribes) and hapū (sub-tribes) do not allow women to perform oratory on their marae, though typically women perform a Karanga (call). © Crown Copyright. Rarotonga and Aitutaki have some particularly impressive marae. For example, the word paepae refers to the bench where the speakers sit; this means it retains its sacred and ceremonial associations. ), New Zealand Māori Arts and Crafts Institute, 24, 26, 34, 38, 53, 67, 96, 149, 266, 273-274, https://en.wikipedia.org/w/index.php?title=Marae&oldid=974006873, Creative Commons Attribution-ShareAlike License. Some New Zealand churches also operate marae of their own, in which all of the functions of a traditional marae are carried out. As in pre-European times, marae continue to be the location of many ceremonial events, including birthdays, weddings, and anniversaries. History of pōwhiri. its wharenui features an intricately carved revolving pou[further explanation needed] as well as many other striking features. At the front of the meeting house is the kōruru, carved to represent the face of the ancestor. Most iwi, hapū, and even many small settlements have their own marae. Each marae has a group of trustees who are responsible for the operations of the marae. It represents the body of the ancestors, and to wear shoes while entering their likeness would be to trample on their mana and mauri. During this time, the hosting tribe will have to look after thousands who have travelled to pay their respects. Some marae are in better shape than others, as vegetation grows fast on the islands. Historic accounts of pōwhiri suggest that the process has remained much the same for hundreds of years.

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