Marae wananga 2010

Wananga Friday and Saturday 11, 12 September, 2010

 

In attendance: Henry and Wikitoria Cook, Russell and Anya Hook, Marara Te Tai Hook,  Maude Ririnui, Tania and Keith Hage, Tamaira Hook, Bob and Louise Clarke

Nga mokopuna: Wiremu Hook, Keenan Hau Hage, Kia Maia Hook, Awatea Hook, Piki Te Kaha Hook,

Mokopuna Tuarua: Tayne Hook Stuart, Te Taonga Hook.  Two local mokopuna joined us for dinner and helped with the dishes. – Kimi Tau and Tekilla Puru

On Saturday morning, Ella and Eruera Garland arrived.

++  Thanks to Tania, Keith, Wiki, Henry, Anya who prepared and cooked our food.

 

Apologies: Mere Smallman, Lorraine Hill, Viki Heta, Chanel Beardsell –

Hui opened in prayer by Bob Clarke followed by mihi by Russell Hook.

Tautoko by M Hook who then gave a run-down of the programme.

  1. Pepeha and Identification:

Maunga, Awa/Moana, Waka, Marae, Tangata, Hapu, Iwi, Wahi kainga followed by individual tatai.   Each one stood to recite his or her pepeha and Tatai, including nga mokopuna.  As this was ‘sprung’ on a few of those present, they asked to go home, learn it so they would be more confident to express themselves next time.

  1. Procedure for coming on to the marae, especially during a tangi.  

What the marae atea meant, why nga kai karanga do not stand outside or on the grass to powhiri manuhiri, why shoes are removed.

  1. Nga raurau, nga taua

The meanings and why only certain greenery is used.  The importance of using nga taua for the purpose for which they are picked, and picking just what is required and not leaving bits and pieces behind.   The reason why puriri leaves are used and the attention to where they are hung on the wall in the whare. We do not use greenery that is used for kai or kai preparation.ie Kawakawa  Willow

4             Korowai

It was presented by the Otaua people and  woven by Huia Kire, Sophie Kire Akuhata and Tanekaha Tautukutuku Huiriri of Taheke/Waima.  The kaupapa being “hei hipoki I nga tupapaku.”    B Clarke clarified the trademark of the korowai as explained to the home people when it was presented, M Hook was not present at that time.   The trademark (the two white ‘patches’ on either side up top) identifies the weavers and from where it comes.

The placement on the casket.  There has been an instance where whanau from another area, although from here as well, brought in their own korowai and placed it, the ‘other’ way which was in opposition to the tikanga in this whare

No flowers, greenery, or decorations of any sort are to be placed on top of the korowai, except a greenstone mere or patu.  A few years ago, a whanau brought in their greenstone taonga (a mere) which was acceptable at the time and was of significance to the deceased lying there at the time..    – Photos.

4          Ashes

An instance was given by M Hook where a whanau wished the ashes of a non Maori to be brought into the whare.   She did not feel comfortable with it at the time as this had not been brought up before, and so did not allow it.   However, this Take is to be brought before the two Hapu and a decision made so that nga kai karanga could add that duty to their list of jobs to be done if the decision was in the affirmative.

Eruera and Ella Garland arrived on the Sunday and he opened up the discussion on the direction manuhiri take after paying respect to the deceased.  Which side do they go to first??   We have all experienced the higgelty-piggelty way they do so, through no fault of their own, but there does not seem to be a standard way of doing this.  He gave examples of the direction other marae take, but it was agreed that, in this whare,  it will be up to the taumata to direct the manuhiri, with the help of nga kai karanga who are usually still up by the casket.  At other marae, M Hook does not stick to the ‘left side first, right side next’ but her decision at the time is determined by which side the wife/husband or immediate whanau is sitting

5          Gang patches

The matter of gang patches was tabled.  Should we make a stand on this??, like putting up notices on the fence?  at the gate?? R Hook stated that they come to bring their aroha to their mate, and the focus should not be on the patches.   M Ririnui quoted an instance where a whanau gang member had died and his tangi attended by his mates.  One stage during the hui, the members were on the grass verge playing their loud music.  She approached them quietly and asked them to tone it down as it was difficult to hear nga mihi in the whare, well, they obliged by turning it right off!  At another Patukeha tangi, B Clarke had actually requested the gang members to remove their patches which they did.   Another time, L Clarke was shocked at the behaviour of certain gang members, spitting into the grave and barking like dogs!  So, while that wasn’t resolved, we would need further discussion on  this Take.

6          The Whare

While our whare is not a whare whakairo, the reasons for having a whare were explained  – it is the focal point for spiritual, ancestral and tribal values of Maori and where we express our deeply held beliefs, the ritual of greeting brings together those taonga, the treasures of the past, and makes them .live again for us..

Place where we do verbal battle, to air our grievances, place of worship, place where we learn, place of shelter where we farewell our dead, gathering place for the community.

7          Koha

 Koha by the last speaker is NOT left on the floor, but handed to the taumata who acknowledges the giver by a hongi and mihi, as well as directing his mihi to nga manuhiri.

Women do not reply to the handing over of the koha as they do in other areas and some Ngapuhi marae, but that is the job of the taumata.

At a tangi, the koha given by the manuhiri to the taumata belongs to the whanau pani and not to the marae, unless specifically stated.  The same applies to koha given at any hui on the marae – the koha belongs to those who called the hui, unless specifically stated.

8          Phrases

 Meanings of phrases taken at random.

Apiti hono, tatai hono ..Haere ki Hawaiki nui, Hawaiki roa, Hawaiki pamamao.  Hawaiki is the creation of the gods after the separation of Ranginui, the Sky Father and Papa, the earth Mother.   Hawaiki is where the spirit of the dead meet other relatives and ancestors. Ki te hono i wairua  An explanation of Hawaiki as written by Dr Patu Hohepa in his document called “Hokianga.” Te Kawa o Rahiri Te Tarai o Rahiri. Wheturangitia

Difference between Karakia and whakamoemiti

9          General

Inside whare when tupapaku arrives.  The whanau pani area by the tupapaku is not a place for sleeping during the day.  Manuhiri do not come to pay respects to one’s snoring, gaping mouths.  Either retire to your cars or go further down the whare.  Neither is it a place where babies are bottle fed or breast-fed.

 

           

 

 

 

 

 

 

 

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