Supporting the beams are the amo, or legs, holding up the entirety of the building.

It is an honour to have an official role during the pōwhiri (welcome onto the marae). At the front of the meeting house is the kōruru, carved to represent the face of the ancestor. With the urban migration of Māori to the cities in the 1960s, Māori no longer live primarily on marae. You are now tangata whenua and Waipapa is your marae.

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. 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.

The marae at the Waitangi Treaty Grounds has an ornate interior design | © Urban Napflin / Alamy Stock Photo. 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. In the Rapa Nui culture of Easter Island, the term ahu has become a synonym for the whole marae complex.

For the current-affairs television series, see, Traditional, church, and educational uses.

In Tahiti, marae were dedicated to specific deities, and also connected with specific lineages said to have built them. Image result for parts of a marae Teaching Materials Teaching Resources National Curriculum Math Intervention Classroom Walls The Orator Physical Education Phonics … Depending on the purpose for gathering, the flag will be raised. The kawa of the marae means the protocols or rules that operate on the marae. As in pre-European times, marae continue to be the location of many ceremonial events, including birthdays, weddings, and anniversaries. By the third day, it is left to the marae to bury the individual and ensure that all necessary protocols and rituals have been followed. T. M. Ka'ai, J. C. Moorfield, M. P. J. Reilly, & S. Mosely (Eds. Pōwhiri, the ceremony used to welcome visitors onto the marae, was traditionally a way of finding out whether people were friends or enemies. At other marae the speeches alternate, with one speaker from the hosts followed by one from the guests, and so on. the ways in which the trustees may be held accountable by the beneficiaries, and methods for conflict resolution; principles governing appointment and recognition of committees to administer the. Important gods are symbolised by parts of the marae. Left: The two long beams trailing down are the ‘maihi’ and represent the arms of the ancestor to which the marae is dedicated | Right: Carved ancestral figures are central to the design of marae | © John Steele / Alamy Stock Photo. Ka'ai, T. M., & Higgins, R. (2004). 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. The meeting house is the domain of Rongo, the god of peace, and speeches inside are expected to be peaceful. During this time, the hosting tribe will have to look after thousands who have travelled to pay their respects. Some iwi (tribes) and hapū (sub-tribes) do not allow women to perform oratory on their marae, though typically women perform a Karanga (call). For example, the courtyard outside the meeting house is the domain of Tūmatauenga (or Tū), the god of war, and speeches in that area are allowed to be more forceful. Yet, the exterior design of the marae is incomparable to its interior. The meeting house is the domain of Rongo, the god of peace, and speeches inside are expected to be peaceful. The marae was once central to everyday life in New Zealand. ), New Zealand Māori Arts and Crafts Institute, 24, 26, 34, 38, 53, 67, 96, 149, 266, 273-274,, Creative Commons Attribution-ShareAlike License. Tangihanga are the means by which the dead are farewelled and the surviving family members supported in Māori society.

Its primary function is to serve as a venue for the teaching of whaikōrero (oratory), Māori language and culture, and important ceremonies for distinguished guests of the university.

An example of such a small settlement with its own marae is at Hongoeka Bay, Plimmerton, the home of the renowned writer Patricia Grace. Most iwi, hapū, and even many small settlements have their own marae. In all these languages, the term also means cleared, free of weeds, trees. [4], Mangaia had a marae named Taputapuatea and an ariori[further explanation needed] house.[5]:407. 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. This beam not only holds up the entire structure but represents the heart of the ancestor. 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. Marae vary in size, with some wharenui being a bit bigger than a double garage, and some being larger than a typical town hall. For most New Zealand Māori, they will return to their marae for at least two days of grieving. In the past members of one tribe might use a meeting to attack another tribe. your own Pins on Pinterest It represents the body of the ancestors, and to wear shoes while entering their likeness would be to trample on their mana and mauri. For most New Zealand Māori, they will return to their marae for at least two days of grieving. This ‘My Marae’ resource is packed full of fun facts and a wide variety of activities.

Rarotonga and Aitutaki have some particularly impressive marae.

This page was last edited on 20 August 2020, at 15:00. 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". History of pōwhiri. Since the second half of the 20th century, Māori in urban areas have been establishing intertribal marae such as Maraeroa in eastern Porirua. Different marae have slightly different protocols depending on their iwi or area, but the same formal roles and structure. A marae is a meeting place registered as a reserve under the Te Ture Whenua Māori Act 1993 (The Māori Land Act). '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]. Standing at the centre of the whare tīpuna is the poutokomanawa. Generally each marae has a charter which the trustees have negotiated with the beneficiaries of the marae. For most marae around Aōtearoa, it is for these reasons they do not allow shoes to be worn in the whare tīpuna. The next stage of the welcome is a hākari (feast). During this time, the hosting tribe will have to look after thousands who have travelled to pay their respects. Koriniti Marae on the Whanganui River features a ‘kōruru’, carved to represent the face of the ancestor after which the marae is named | © Geoff Marshall / Alamy Stock Photo. The Act governs the regulation of marae as reservations and sets out the responsibilities of the trustees in relation to the beneficiaries.

In Māori usage, the marae ātea (often shortened to marae) is the open space in front of the wharenui (meeting house; literally "large building"). Notable marae include Vai'otaha marae on Borabora, Mata'ire'a marae on Huahine, and Taputapuatea marae on Ra'itea. 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. The latter was designed by a Māori architect with a detailed knowledge of carving and weaving;[who?] the kauta - the kitchen, an integral area when staying on the marae; the whare nui or whare tupuna - this house is a representation of the group's tupuna (ancestors) The different parts of the whare tupuna are metaphorically linked to parts of the body.

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