Toro Mai - Te Ao Māori - Guiding Principles

Kaupapa and Tikanga: Guiding principles and cultural practices

The marae is one of the most important and sacred gathering spaces for hapū and iwi and guided by kaupapa and Tikanga. Tikanga is unique to each marae.

Kaupapa (Principles)

On the marae, kaupapa is a guiding principle, value, or purpose. Kaupapa informs Tikanga. The kaupapa of manaakitanga (hospitality) on the marae through Tikanga, includes feeding manuhiri well and welcoming manuhiri (visitors) onto the marae by way of pōwhiri.

Tikanga (Actions, practices and behaviour)

Tikanga is sets of actions, practices, and behaviours appropriate in a given situation; Tikanga refers to culturally informed practices handed down from previous generations of kaumātua, elders. Tikanga can sometimes evolve or adapt to reflect new or altered circumstances. Therefore Tikanga may change. However, the kaupapa itself, the value or guiding principle, does not.

Kawa (Ritual)

Kawa is atua-endorsed rituals that keep people safe and protected. Kawa supports a process to help achieve the goals. Kawa is often started with a karakia to set the scene. 

Karakia (acknowledgement of the atua)

Karakia seek the endorsement of atua and are recited by tohunga (experts) upon entry into and exit from atua domains. The ocean, for example, is acknowledged as the domain of Tangaroa. The forest is the domain of Tāne Mahuta. Karakia helps raise critical awareness before and during entry into atua domains, ensuring participants' mindset is appropriate for the tasks. Karakia necessitates a moment to pause and be mindful of the risks, threats and challenges associated with the environment.

Pōwhiri

Pōwhiri is a ritualised process of welcoming visitors, manuhiri, onto the marae. Each marae has its distinctive way of directing and leading this process. The role of tangata whenua is to uphold the customs and protocols of the marae and maintain the mana of the hapū and iwi. It is the responsibility of manuhiri to be aware of the marae's tikanga and kawa before going on.

Hohou i te Rongo

Hohou i te Rongo is the transition into the realm of Rongo (peace) from the realm of Tūmatauenga (conflict, war) and establishes peace and respect. Hongi is an important part of this process because the sharing of the breath signifies the joining of the two parties' māuri and ethos. Hau is the wind; it is air. It is a distinct energy that belongs to the realm of Tāwhirimātea and refers to the vitality of the universe and people. 

Tangihanga: a period of mourning

A tangihanga is a mourning period that brings together whānau, hapū, iwi and the wider community to grieve the loss of a loved one. Tangihanga takes place at the marae and is one of the most sacred and detailed of all Māori cultural rituals. The Tangihanga ensures whānau pani can be removed from daily tasks so that they mourn their loved one with the support and guidance of their people around them. The rituals and practices performed at Tangihanga stand alone and are unique. Tangihanga is lead by kuia and kaumātua of marae, hapū and iwi, and each marae has particular kawa and tikanga for Tangihanga.

Tangihangi help to support two important outcomes:

Provide the whānau pani with the highest expression of Aroha – unconditional support as they remain in a state of mourning, or tangi. 

Help send the wairua, the spirit of their loved one, onwards into the realm of te pō and on to te moenga roa, the final resting place. 

Whakatau: A Return to Te Ao Mārama

Whakatau signifies the commencement of the whānau pani journey back to te ao marama and their reintegration back to everyday life.

Whakatau ki te Marae

After the burial or nehunga, the whānau pani is called back into the whare tupuna with a Karanga. This Karanga signifies that the most intense period of the tangihanga is now behind the whānau pani. Often it is light-hearted to help lift the burden of loss. 

Hākari

The serving of cooked food as part of a hākari (feast) helps ensure that the Whānau Pani can participate in whakanoa, which is the lifting of the state of tapu they have carried in recent days.

Takahi Whare

To prepare the home of the loved one to be reoccupied again after the tangihanga an ope kaumātua (a group of elders), they will often go to the family home and perform karakia to bless the house, lift tapu and enable whānau to return to reoccupy that space.

Hura Kōhatu

Hura Kōhatu is the unveiling of the headstone in the urupā (cemetery). The Hura Kōhatu occurs anytime from a year (sometimes longer) after the tangihanga.

Tikanga at home

Tikanga is not limited to the marae or formal occasions. Here are some of the ways that Tikanga can be applied at home – te kāinga.

Kaua e noho ki runga i te tēpu (refraining from sitting on tables)

Sitting on tables designated for kai should always be avoided as it is considered offensive to Māori. Therefore, it is best to avoid sitting on any table rather than speculating whether it is for food use or not.

Kaua e noho ki te urunga (refraining from sitting upon pillows)

The head is tapu; therefore, we need to be careful about things that are related to māhunga (the head), including pillows. Sitting on a pillow compromises the tapu of the person who uses it and could diminish their mana. Similarly, intentionally stepping over another person, especially when we are on a marae, can also jeopardise mana.

Kaua e kawe kai mā runga i te māhunga o te tangata (refraining from passing cooked kai over someone's head)

Cooked kai, is noa; it is an agent for lifting tapu. Passing kai over someone's head compromises tapu and can potentially diminish the mana of that person. There is the real and present risk of being burnt by hot food.

Te tapahi matikuku, maikuku me te makawe (cutting & disposing of fingernails, toenails and hair)

Matikuku, maikuku and makawe come from the tinana (body). Removing these items from the body can lead to a person's mauri's potency or life force weakening. Cutting fingernails should also happen outside and well away from areas like the kitchen (he wāhi kai).

Te tiaki kākahu me ngā taputapu (taking care of clothing and personal possessions)

Anything that is attached to or used for the tinana, like clothing or towels, should be safeguarded. It is essential to store these personal possessions thoughtfully. 

Kia mārama, kia mōhio ki te tapu me te noa (keeping things that are tapu separate from things that are noa)

Tikanga and Kawa help keep things that are designated as tapu separate from that which is noa, this also helps to protect mana and mauri. Common practices keep kai away from areas such as the whare tupuna and wash tea towels separately from bath towels.