9.4 Pōwhiri, whakatau, tangihanga and karakia at Auckland Council

Pōwhiri (customary welcome) 

A pōwhiri (sometimes spelled and pronounced as pōhiri, depending on iwi) is a formal Māori welcome by tangata whenua (the people of the land) to manuhiri/manuwhiri (visitors). 

Key elements of a pōwhiri 

• Involves whaikōrero (formal speeches), requiring a high level of te reo Māori proficiency. 
• Typically ends with hongi and sharing kai, symbolising the start of a new relationship. 
• Guests are considered as something similar to being part of the whānau once welcomed. 

When pōwhiri are held

Pōwhiri are usually conducted on a marae, but may also take place elsewhere, including: 

• council Governing Body meetings (to welcome elected members) 
• civic events involving mana whenua 
• openings of regional strategic assets or initiatives. 

Whakatau (customary welcome)

A whakatau is a less formal ceremony than a pōwhiri. It follows a shorter process and can be held at any location. 

Whakatau may be appropriate at: 

• council committee meetings or workshops involving Māori 
• gatherings or workshops held off-site or away from council venues 
• meetings on marae. 

Tangihanga (customary funeral)

A tangihanga is a customary Māori funeral ceremony, typically held on a marae, but may also take place at the deceased person’s home or suitable venue. 

Council’s role in tangihanga

Council representation may be considered for tangihanga held for: 

• staff, elected members, Māori and community leaders who have served Auckland 
• spouses or immediate family members of the these individuals. 

Tangihanga follow similar protocols to pōwhiri, and tribal customs are acknowledged in council briefings. 

Karakia (chant or prayer)

Karakia are chants or prayers used to: 

• remove tapu (imposed restrictions) 
• dedicate or bless a person, place or new facilities 
• transition a space or item into a state of noa, which means it is free from restrictions and able to be used. 

Karakia may be used for events such as: 

• project launches or completions 
• programme completions 
• opening or reopening facilities or events 
• welcoming or farewelling staff 
• commissioning or decommissioning taonga (anything cherished) 
• lifting a rāhui (temporary restriction) 
• moving office 
• naming a place or object 
• any other occasion that does not warrant a pōwhiri or mihi whakatau. 

A karakia can take many forms and can follow the preferences of the person performing it. It may be performed by: 

• a tohunga (expert) 
• a minister 
• the leader of the event. 

Karakia are often included at the beginning and end of a ceremony and may also include mihi (formal welcome speech or expression of thanks). 

Differences between pōwhiri and whakatau 

This table sets out more details on pōwhiri and whakatau. 

 

	Powhiri	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

 

Footnotes

[1] Both manuhiri and tangata whenua can say karakia to bring people together and focus on the occasion. 

[2] A woman’s voice is the first to be heard at a pōwhiri.  The karanga sets the process in action and establishes the reason for the powhiri. 

[3] The exchange of information through the karanga gives the manuhiri safe passage to enter the marae.  It affirms the gathering’s purpose, identifies who is coming and their intention. References to the fabric of creation and those who have passed on are woven to fashion a metaphoric rope which is cast to the visitors to bind them to their symbolic waka which is dragged ashore by the tangata whenua.  The karanga is a lament and can be a very moving experience. 

[4] Haka pōwhiri actions and words complement the imagery around dragging a waka and its crew ashore. 

[5] A whaikorero’s purpose is to acknowledge and weave together past, present and future by acknowledging the source of creation, guardians, the hunga mate (the dead), the hunga ora (the living) and laying down the take or kaupapa (reason for the gathering).  

[6] Paeke:  The tangata whenua speak first, one orator following the next.  The manuhiri then speak. When the last manuhiri orator finishes, the speaking goes back to the tangata whenua to complete the kōrero. 

[7] Tū atu, tū mai: The tangata whenua speak first and then speakers alternate between tangata whenua and manuhiri.  Tangata whenua give the final speech. 

[8] Hongi is an ancient practice by which people greet each other through gently pressing noses and foreheads.  Hands are often placed on forearms or shoulders, although it is more common now to accompany hongi  with a rūrū (hand shake).