5/30/2023 0 Comments Te hiri maraeThe greenery should be specially chosen ensuring that there are both light and dark leaves, (often silver fern and kawakawa) representing life and death, and reminding us that that life and death are interwoven. Often those doing the pōwhiri hold greenery in their hands. The voices of the haka powhiri symbolically represent the rope by which the visitors are pulled safely onto the marae. The call of the haka powhiri likens the arrival of the group of visitors to the safe arrival of a canoe, with its paddlers and passengers, to the shore. The purpose of these two karanga is to weave a spiritual rope to allow the waka of the manuhiri to be pulled on to the marae.Īfter the women doing the karanga have woven the rope, the haka pōwhiri pulls on the canoe of the manuhiri, hence the reason ‘Tōia mai te waka’ is used at so many pōwhiri. A woman from the manuhiri then returns the call as the manuhiri move forward onto the marae. This chant is commonly used when calling visitors onto a marae, just after the karanga.Ī woman from the host side will first call (karanga) to indicate to the visitors (manuhiri) to move forward on to the marae. “Tainui-a-Whiro, ngunguru te ao, ngunguru te pō!” The seas of Whiro roaring continuously day and night’ We pay homage at Taupiri Maunga, the burial place of the Māori Kings as we end our spiritual journey at Whaingaroa, with the final proverb: “Ko Ngāruawāhia tōku t ū rangawaewae!” Ngāruawāhia my footstool! We descend to the valley of the Waikato where Tāwhiao and his followers paid homage at the tomb of his father, Kīngi Pōtatau, in which he made reference to the third part of the proverb: “Ko Kemureti tōku oko horoi!” Cambridge, my washbowl of sorrow! We gaze into the distance to Maungatautari and to Cambridge, where Tāwhiao and his followers travelled to pay their respects to his people who had been killed, and referred to by him in the second part of the proverb: “Tāmaki ki raro, Mōkau ki runga, Mangatoatoa ki waenganui.” Tāmaki (Auckland) in the north, Mōkau in the south, Mangatoatoa in the centre, thus defining the northern and southern boundaries of Tainui. We continue our journey as we gaze at the summit of Kakepuku and beyond to the territory of Ngāti Maniapoto, which according to the proverb: ![]() ![]() “Ko Arekehānara tōku hāona kaha.” Alexandra my symbol, of strength of character. When Tāwhiao came out of exile he referred to Arekehānara, in the first part of one of his most famous proverbs: Kīngi Tāwhiao (also known as Matutaera, Methuselah the second Māori King) and his followers took refuge there during the land wars where they lived for a period of twenty one years. We continue our journey as we navigate the Pirongia range (Te Aroaro-o-Kahu) to Pirongia (Arekehānara). Of major significance is the resting place of the Tainui Waka at Kawhia. We gaze fixedly across to the shores of Kāwhia where in the early days of our ancestors arrival there was a plentiful supply of food from the land, forests and sea. Join me as we go on a spiritual journey to places of historical significance to the Tainui Waka. Tainui A Whiro, ngunguru te ao, ngunguru te po Hoki komuri mai ki Te Hauauru, ko Whaingaroa Ki Ngaruawahia, Turangawaewae mo te ao katoa Ka tika ra tona korero, Tamaki ki raro, Mokau ki runga, Mangatoatoa ki waenganui Whakawhiti atu ra Te Aroaro O Kahu ki ArekehanaraĮ huri to kanohi ki te Tihi o Kakepuku ki te tai whakarunga ko Maniapoto Ki Kawhia moana, ki Kawhia kai, ki Kawhia tangata Those listed are in the public domain and we encourage you to listen to and learn them, especially Whakamau. There are others that belong to particular groups in the kura that are not listed. There are others that will be added to the list in time. The waiata listed below are some of those that we often use. We are thankful to have experts on the staff to guide the process. Choosing the appropriate waiata is an art in itself and is done quickly and discreetly. Other waiata demonstrate our connections to tangata whenua and to local Hapu and Iwi. Raglan Area School have a number of waiata that we consider our own including ‘Whakamau’ written by Wini Bidois. The waiata are an important and integral part of the exchange between groups. ![]() If guests choose the same waiata that we may have prepared then we would quickly choose another. Particular waiata are often chosen because the words support a particular kaupapa (situation or context), or a particular speaker and their whaikorero, they may also be chosen to show respect for a particular Iwi or hapu or for a feature of the landscape. We also enjoying having a repertoire for entertainment and the sheer pleasure of singing together. Our school often has the opportunity to waiata: as support for hui and speakers for creating an inclusive atmosphere in classes and within the school and also at events and when visiting.
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