14.9.5 Detail for powhiri and whakatau

Stage one:

Whakaritenga

(preparing) 

The purpose and expected outcomes are confirmed to ensure correct procedures are communicated to participants and protocols are followed. 

The purpose and expected outcomes are confirmed to ensure that a whakatau is appropriate, that this is communicated to participants and that protocols are followed. 

Stage two: 

Whakaekenga

(beginning) 

Te taenga (arrival)

Manuhiri assemble outside the waharoa (marae entrance) to confirm speakers and organise koha. Manuhiri may conduct karakia to ensure people’s cultural safety and for the pōwhiri to be carried out without disturbance [1].

When the manuhiri are ready, the women lead the group to the waharoa, indicating to the tangata whenua they are ready to be received.

Wero (challenge)

Traditionally wero were carried out to ascertain the visiting group’s intentions and were executed by the tangata whenua’s best warriors.  The wero requires that a taki (dart) is placed down by the tangata whenua and picked up by the most senior male of the manuhiri.

Te taenga (arrival)

Tangata whenua greet manuhiri into the space being utilised for the whakatau.

All manuhiri and tangata whenua then take their seats. This follows a similar pōwhiri format, with tangata whenua and manuhiri sitting in their respective groups. 

Stage three:

Whiringa

(proceedings)

Karanga (call)

The tangata whenua caller (kaikaranga) calls first [2]. The manuhiri caller responds to the tangata whenua caller [3].

Haka pōhiri/pōwhiri (ritual welcome) [4]

This practice is normally reserved for esteemed guests or dignitaries to acknowledge the visitor’s or group’s mana. A haka is performed by the tangata whenua. Following these steps, the manuhiri are guided to their seats to enable the whaikōrero (formal speeches) to commence

Whaikōrero (speeches)

Traditionally only experts in the art of whaikōrero will stand to speak, although an esteemed guest may sometimes be asked to speak [5]. This role is carried out by men. Depending on where the pōwhiri takes place, the kawa (order of speaking protocols) may be either paeke [6] or tū atu, tū mai [7].

Waiata/oriori (song/chant)

The purpose of the waiata is to complement what has been said, including the kaupapa (reason for the occasion/ meeting).

Koha (unconditional gift)

After all manuhiri speakers have spoken, the last of their speakers presents the koha to the tangata whenua on the marae ātea, by laying it on the ground in front of the tangata whenua speakers. 

Hongi (customary greeting)

The hongi is the first physical contact between the two groups [8].  This is the light pressing of noses and sharing of breath. 

Mihi and Waiata

Tangata whenua open up the speeches and greet the manuhiri with karakia and mihi. 

Singing a waiata after a speech is optional but highly recommended.  At this point the visitors are given the opportunity to respond. 

In these instances it a usually men who speak.  However, because of the nature of a whakatau, women may speak, depending on the context and situation.

Stage four:

Whanaungatanga

(connecting)

At the conclusion of the hongi, people are free to connect, mix and mingle and foster relationships. Manuhiri merge with tangata whenua to become part of the marae’s whānau for the duration of the occasion.

Kaitahi (shared meal)

Food is shared to complete the formal engagement process. The tangata whenua will normally deliver a karanga to invite the manuhiri to be seated in the wharekai (dining room). A karakia for the kai is said before eating.         

Kai

Food is shared to complete the whakatau process. This is traditionally lighter than for a powhiri