1. What is the purpose of powhiri?

2. The powhiri is a ritual of encounter between:
The host people and the visitors
The rituals clears away any tapu barriers
All who take part are under the protection of the marae
The visitors show respect by giving support (koha) and being careful to keep to the values and practices of the host people
We informally use the powhiri ceremony when we invite someone into our home. Before we allow them access we establish the reason for their visit. If we are happy with the purpose of the visit we offer hospitality and enjoy the exchange of knowledge and information. The values of each party are upheld and respected

3. Present in Powhiri is Tapu and Noa
Acknowledges the sacred/spiritual to land, to people, to atua (god)
The protection of and maintenance of boundaries as they apply within the tikanga (protocols) of iwi, hapu and whanau. Including people, places, actions.
Acknowledgement of all involved in process, including those who have been involved in the past

4. What is tapu? What is noa?
The dual concept of tapu (sacred) and noa (free from tapu) regulated and constricted every facet of Maori life
Tapu is a positive force, associated with life, immortality, masculine objects and women of the highest rank.
Noa allowed things to become normal

5. Kawa, Tikanga and Powhiri
When conducting powhiri it is necessary to consider some comcepts:
Kawa (boundaries)
Kawa polices a practice. It serves to ensure that the outcome intended is achieved through a minimum standard of practice that aligns itself to the cultures philosophy and view of the world
Tikanga (Practices)
Tikanga implies that there is a correct way to do things that involves priority based on past observations or whakapapa that helped qualify and quantify the ‘correctness’ of the said practice

7. KA TAE MAI NGA MANUHIRI
The visitors arrive at a given time and will wait outside the gate or main entrance until leaders of the group decide when to move forward in readiness to be called onto the marae. When the visitors hear the call from the kai karanga on the marae atea, they will as a tight group move forward.

8. Usually women are in the front and the middle of the group and men follow behind. Before stepping onto the marae, the mauhiri should have organised who will speak and in what order . The koha will be given to the last speaker and also the women will have a song ready to add relish to their speakers.

9. Usually a young male of the local group performs the challenge to the visitors. It is a non verbal test of the visitors movtives, to determine whether they come in peace or war. The type of challenge varies depending on occasions. These days this part of the powhiri is only performed on special occasions.

10. Ka wero te kaiwero
A warrior will come out to assess the intentions of the visitors
He will be the ‘best’ warrior
He will issue a challenge
How the challenge is responded to will indicate the guests intentions

11. Ka whakautu te kaikaranga manuhiri

12. Ka karanga te kaikaranga
The women on the tangata whenua (host) side will call to the guests
The women on the visitors side will respond to the hosts and the manuhiri start their entrance onto the marae
The kaikaranga (caller) is the first speaker. She represents the very best of female speakers where women do not speak on the marae atea.
A woman from the tangata whenua calls to the manuhiri and upon hearing the karanga the manuhiri begin to advance on to the marae atea. At this point of the welcome, the visitors become tapu. The karanga is normally answered by a woman in the visiting group. There tribal differences eg in Ngapuhi many tribes is is usually the men that reply.

13. During the karanga the manuhiri advance slowly towards the wharenui (meeting house) Once the group reaches the area approximately twenty metres in front of the house they pause and bow their heads for about a minute to acknowledge those who have passed away
This ackowledgement would also have been in the karanga.

14. Haka Powhiri
On special occasions you will see a haka powhiri welcome the guests.

15. Ka korero te kaikorero The men stand and speak
The whaikorero is usually opened with a tauparapara (chant) and is followed by mihimihi (traditional greetings) acknowledging the following
Land
Wharenui
The dead
The people present
The reason for gathering
this part of the process is about removing tapu and initiating the start of kotahitanga

16. Ka korero te kaikorero
After each speaker the rest of the whanau stand and sing a waiata tautoko
(supporting song)

17. The Hongi

18. Ka hongi tetahi ki tetahi
After the whaikorero and waiata there is an opportunity to lay down your koha (gift)
Following this, everyone greets each other. The hongi.

19. Ka kaitahi
To completely break the tapu and bring about kotahitanga everyone shares kai (food) together

20. Powhiri and nga atua Maori
Tumatauenga governs the kawa of wero
Papatuanuku, Hineahuone and Hine titama hold the kawa of the karanga
Tane te wananga and Tu te ihiihi influence the kawa of whaikorero
Tawhirimatea, tane mahuta and Tumatauenga hold the kawa of the marae atea
Rongomatane hold the kawa of the whare tipuna
Tahu, Hinenuitepo and Rongomaraeroa govern the kawa of kai hakari

21. Roles and Roleplayers Kia Karanga: The caller – call of welcome
Whaikorero – The orator speech of welcome
Kai Waiata – The singer Complementary chants or songs
Tangi – expression of emotion, sorrow, grief, joy
Kokiri take – initating projects and action, addressing issues
Whakatara – stirring, being accountable and holding people to what they say they will do
Karakia – Prayer
Mahi kai – The gathering of food
Whakapai marae –The tidying of the marae
Expression of manaakitanga.
Roles and Roleplayers

22. Tapu and Noa
Tapu implies the presence of supernatural power (whether good or evil) and attracts attention and respect,
Noa implies the absence of such power and attracts neither attention nor respect.
Tapu also stands for danger, restrictions on freedom of action
Noa on the other hand, is safety, freedom from restriction, and relaxed, outgoing warmth.
Durie states tapu is about restrictions to prevent accidents, calamities, or misfortune. Noa is used to denote safety. Laws of tapu is described as a function of social control , that is great on marae where most of the activities and behaviours are sanctioned by rules.
The whole marae complex is tapu in relation to the outside world. That is why we have rules regarding behaviour what you can and cannot do.