Weekly Blog post 1

A: Draw/collage/photograph/paint The stages of the Pōwhiri process

Whakaeke:
The Manuhiri (visitors) are gathered at the gate of the marae the Tangata Whenua (hosts) challenge the manuhiri with a wero. When the warrior from the tangata whenua places a token on the ground and if the manuhiri respond by picking it up it shows that their intentions are peaceful. A female elder then makes a karanga (call). Whakaeke is the movement of the manuhiri onto the marae.




Whaikōrero:
The paepae (speakers of the pōwhiri and where they sit) give their speeches (mihi), starting with whakaaraara (a warning call), then acknowledgements to the marae, the creator, guardians, dead, living and those present at the pōwhiri, then they state the take (purpose or reason) for the event to take place. The people sing a waiata (chant or song) to show their support of what the speaker has said. The manuhiri presents the tangata whenua with a koha (gift).



Hongi:
The manuhiri speakers lead to harirū (shake hands) and hongi (press noses) with the speakers of the tangata whenua as a formal greeting which is often followed by more informal greeting such as hugs. The hongi is the last formal part of the pōwhiri. The final part is kai (eating or feast) shared from both the tangata whenua to manuhiri as a sign of welcome and generosity.

B: Topic sentence and 205 word summary of a key concept.

Hirini Moko Mead outlines various aspects of tikanga (Maori values, customs, and traditions) and how they are kept tika (correct) as they are passed down over time.

A concept discussed in this reading is Mana, which relates to the level of influence, status or honour of someone. People can be born with mana passed on to them from ancestors, grandparents or parents. Mana can be influenced by someone's actions and how they behave. Someone could be born with very little mana and throughout their life show themselves and thus develop mana. In the same way, someone born with mana can lose it by being distrustful, in turn, they are devaluing the mana of their ancestors from which they inherited mana. How someone treats others affects their mana similar to how you can lose or gain respect by how you treat people, similarly humbleness is a big part of mana. Mana is subjective to the individual and the group, and is mediated by the position at birth as tuakana (older siblings) have a higher level of birth mana and a higher social position the their taina (younger siblings). This is similar to the idea in the British monarchy that the oldest child of the reigning monarch will be next in line to the throne, the royal family has a high status which is passed down through generations in a similar way to mana.

Information sources:

• Higgins, Rawinia & Moorfield, John C. "Ki Te Whaiao: An Introduction to Māori Culture and Society". "Chapter 7: Ngā Tikanga O Te Marae, Marae practices". Auckland: Pearson Education New Zealand Limited, 2004, pp. 73-84
• Mead, Hirini Moko. "Tikanga Maori: Living by maori values". "Chapter 3: Ngā Pūtake o te Tikanga- Underlying Principles and Values". New Zealand: Huia Publishers, 2003, pp. 25-33
• "Powhiri(Welcomes)". Maori.org.nz, N.d. http://www.maori.org.nz/tikanga/default.php?pid=sp40&parent=39