A Pōwhiri, or welcoming ceremony, is an important tradition in te ao Māori. Ensuring a smooth process is crucial to a successful pōwhiri; however, the experience can be daunting for first-timers. This article covers basic pōwhiri protocols and understandings to provide a theoretical guideline of what to expect and to calm those first-time pōwhiri jitters.
It is important to note that pōwhiri processes may differ between iwi (tribes) and hapū (sub-tribes), as well as according to the level of importance of the gathering.
What is a Pōwhiri?
The pōwhiri is a formal greeting between two ope (groups): the haukāinga/tangata whenua (hosts) and the manuhiri (guests). Whether it be for a meeting on a marae, welcoming a new staff member to a workspace, or the opening of a wānanga (learning space), this tradition has been used for generations to determine the intentions of visitors.
The process traditionally begins with the rising of the sun.
The Four Major Parts of the Pōwhiri Process
The pōwhiri can be broken down into four primary stages that transition the groups from a tapu (sacred) state to a noa (common) state.
1. Te Karanga (The Calling)
The karanga is the opening process used to bring everyone into a state of tapu (sacredness). It connects the genealogy of both groups in the spiritual and physical realms. This process is guided by wāhine (women), led first by the haukāinga with a response from the manuhiri.
2. Whaikōrero and Waiata Tautoko (Formal Speech and Song)
The whaikōrero is an acknowledgement of intention, the land, and the purpose of the gathering. This stage is guided by tāne (men), starting with the haukāinga and followed by the manuhiri.
Following each speech is a waiata tautoko (supporting song) to acknowledge the group's collective agreement with the speaker's words. These are led by the kaikaranga (caller) or a confident singer. There are typically as many songs as there are speakers.
3. Koha and Hongi (Gifts and Pressing of Noses)
Thirdly the koha and hongi, where the koha is an acknowledgment of peace and connection between the genealogy of both ope, within the spiritual and physical realms. The koha process is relatively simple, where an offering is laid down by manuhiri to be received by haukāinga/tangata whenua. The hongi or spiritual and physical greeting follows. This is a pressing of the nose and connecting of the forehead of each manuhiri and hau kāinga/tangata whenua allowing the past and present genealogy to greet each other.
- Koha: An acknowledgement of peace and connection. The manuhiri lay down an offering to be received by the haukāinga.
- Hongi: The spiritual and physical greeting. This involves the pressing of noses and the connecting of foreheads between manuhiri and tangata whenua, allowing past and present genealogy to meet.
4. Kai Whakanoa (The Feast)
The final stage is the hākari (feast), which brings people together in harmony. This settles the participants by bringing everyone back to a state of noa (neutrality), closing the pōwhiri process.
Understanding the Two States: Tapu and Noa
The two states of a pōwhiri are tapu and noa, these states allow people to be fully immersed within the kaupapa. Being tapu refers to being in a state of purity/sacredness, where the consumption of food and liquid is prohibited to allow the wairua (spirit) to flow freely, with the exception of mothers with children that need feeding throughout the process. This state is carried out through the entirety of the pōwhiri process from the karanga to the hongi.
The state of being noa refers to our everyday state of neutrality where consumption of food and liquids are allowed. The hākari allows our wairua to ground itself back from a tapu state to enable all to be immersed in the kaupapa that follows the pōwhiri process.
| State | Description |
|---|---|
| Tapu | A state of purity and sacredness. Food and liquid consumption is prohibited to allow the wairua (spirit) to flow freely. This state lasts from the karanga through to the hongi. |
| Noa | Our everyday state of neutrality. This state allows for the consumption of food and drink. The kai whakanoa grounds the wairua back from a tapu state. |
The transition from tapu to noa enables everyone to be fully present for the work or discussions that follow the pōwhiri.