CAIN'S+GROUP

[|FULL PROTOCOL] **__ PROTOCOL __** by najlaa xxx (Leader) [tribe name] !! (All) **[tribe name]**  **e karanga e te iwi e** Kua eke mai nei   **Kua eke mai nei ki runga te marae e**

Mauria mai ra Me nga tini roimata   **Me nga tini roimata e maringi whanui e**
 * Mauria mai ra e nga mate o te motu e**

Titiro e nga iwi E hora atu nei e**
 * Titiro e nga iwi e nga mahi o te motu

Rū ana te whenua
 * Rū ana te whenua, whatiwhati te moana**

Aue te aroha
 * Aue te aroha te mamae i ahau e.

Rū ana te whenua whatiwhati. Hei**

Tikanga are the customs and traditions that have been handed down through the passages of time. They come from tika ,things are true and not __teka__, things that are __false__. Hence the word is tikanga not __tekanga__. The foundations of Tikanga rest at the dawn of time, when events were happening, the worlds were being made, domains being decided, the balance was being put in place and English was not being spoken. All Tikanga stems from this time. **I nga wa o mua** translates as //__from the times of front__// but this phrase means the //__past__//. Therefore the past is always in front of us, there for guidance and the future is behind us, as very few can see the future and what it has in store for us. And looking into the past the one thing that we should realize is that Each Iwi has different Tikanga, which is tika for them. Do not judge different iwi from your own as being wrong, for what they see in their past has developed their Tikanga. Today, Tikanga is often influenced by other cultures� views and perspectives, and for Maori people searching for Tikanga today, they will find it clouded with Western Attitudes (It�s a mans� world) Christian Ideals (Church Services) and Eastern Philosophy (Mind, Body and Soul). If our Tupuna of over 300 years ago came back today, they would probably not understand half the Tikanga of today. So, how do we find the Tikanga of our Tupuna? We have to look for the Tika, and the best place to look for that is in our ancient past and within our own Wairua, for our Wairua is as old as the worlds themselves.

=**Terms Used on the Marae **  =  = = || = = = **<span style="color: rgb(255, 0, 255); font-size: 150%;">The 10 Stages of Powhiri ** = If there are no people, than there can be no Powhiri. There are two groups required for a Powhiri to commence, TangataWhenua (hosts) and Manuhiri (visitors). The minimum number required for a Powhiri is 4. Two males and two females. One female to do the karanga (call) and one male to do the mihi (speech) on either side. An inoi is said to ensure the safety of the people and to ensure that all stages are carried out without disturbance. An inoi should be said by both Manuhiri and Tangata Whenua. Although wero are not often seen on a regular basis today, traditionally these were carried out to ascertain the intentions of the visiting group. Wero were executed by the fastest and fittest male warriors of the Tangata Whenua. Dependant on the way in which the taki (dart) was placed down and picked up, would deem whether the Manuhiri had come in peace, or with warlike intentions. The karanga is the first voice to be heard in Powhiri. The karanga is traditionally carried out by a female elder. The caller for the Tangata Whenua holds the title of kai karanga and is the first to call. The caller who replies for the Manuhiri holds the title of Kai whakatu. The purpose of the karanga is to weave a spiritual rope allowing safe passage for the Manuhiri to enter onto Te Mar =<span class="wiki_link_ext"> = ae nui atea o Tumatauenga (courtyard in front of the Whare Tupuna (Ancestral House). The Haka Powhiri is executed by the Tangata Whenua. The purpose of the Haka Powhiri is to pull the waka of the Manuhiri onto the Marae atea with the rope that was woven during the karanga and to uplift the mana (prestige) of the Tangata Whenua, their marae, iwi, hapu and their tupuna (ancestors). Traditionally only the experts in the art of Whaikorero (Oratory) would stand to speak to the opposite group. The purpose of the mihi is to acknowledge and weave together the past, present and future, by acknowledging the creator, guardians, the hunga mate (the dead], the hunga ora (the living - those present at the powhiri) and laying down the take or kaupapa (the reason) for the Powhiri or event that will take place. The purpose of the Oriori is to show that the people support the speaker and what he has said. Oriori often compliment what has been said, the occasion surrounding the Powhiri, acknowledge the speakers whakapapa (genealogy) or the group itself. Koha is given by the Manuhiri to the Tangata Whenua. The koha is laid by the last speaker of the Manuhiri to indicate that they have no more speakers and have finished. The koha is the first contact between the Tangata Whenua and the Manuhiri. Traditionally koha were in the form of precious materials - pounamu, whale bone etc, korowai (cloaks) and numerous other taonga. Delicacies were also gifted. In today's society money is the normal form of koha. The purpose of the koha is to help with the upkeep of the marae and to cover general running costs associated with Powhiri and hui. The size of the koha show the mana of the Manuhiri. The hongi is the first physical contact between the two groups. It is not the widely popularised 'Rubbing of Noses' but the gentle pressing of nose and forehead. This is the final stage of the Powhiri. It is the stage where the tapu of the Powhiri is removed by the sharing of kai. The tangata whenua and the manuhiri are now one.
 * Maori || English ||
 * Whare Hui || Meeting House ||
 * Whare Kai || Dining Room ||
 * Whare Moe || Sleeping House ||
 * Whare Paku || Toilet ||
 * Kauta / Kaute || Kitchen
 * Mahau || Verandah ||
 * Tomokanga || Gateway ||
 * Atea || Courtyard ||
 * Ringawera || Cooks ||
 * 1. Ko Nga Tangata (The People) **
 * 2. Inoi (Prayer)**
 * 3. Wero (Challange)**
 * 4. Karanga (Call)**
 * 5. Haka Powhiri (Welcome Dance)**
 * 6. Mihi (Speeches)**
 * 7. Oriori - Waiata (Chant - Song)**
 * 8. Koha (Gift)**
 * 9. Hongi (Traditional Form of Greeting)**
 * 10. Kai (Food)**

<span style="font-size: 160%; font-family: Verdana,Geneva,sans-serif; color: rgb(255, 0, 255);">**Terms Used in Pohiri** <span style="font-family: Verdana,Arial,Helvetica;"> =<span class="wiki_link_ext"> = || =<span class="wiki_link_ext"> = ||
 * <span style="color: rgb(255, 0, 0);">**Maori** || <span style="color: rgb(255, 0, 0);">**English** ||
 * Tangata Whenua || Home People ||
 * Manuhiri || Visitors
 * Tangata || People ||
 * Kaumatua || Elders ||
 * Pakeke || Adults ||
 * Rangatahi || Young People ||
 * Tamariki || Children ||
 * Inoi / Karakia || Prayer ||
 * Wero || Challange ||
 * Karanga || Call ||
 * Mihi / Whaikorero || Speeches ||
 * Waiata || Song ||
 * Koha || Gift ||
 * Hongi || Traditional Greeting ||
 * Tihei Mauri Ora || Behold there is life ||
 * Hui E, Taiki E || Gather as one ||
 * Hui || Gathering ||
 * Roopu || Group ||
 * Ka Huri || Your Turn

<span style="display: block; text-align: center; color: rgb(255, 0, 255);">

**<span style="color: rgb(255, 0, 255);">He Powhiri ** <span style="color: rgb(0, 128, 0); font-family: Comic Sans MS;">**A Maori Welcome**
code Kia hiwa ra ! Kia hiwa ra ! kia hiwa ra i tenei tuku ! Kia hiwa ra i tera tuku ! Kia hiwa ra ! Kia hiwa ra !

Be alert ! Be watchful ! Be alert on this rampart ! Be alert on that rampart ! Be watchful! Be alert ! code

code E nga waka. E nga hau e wha. E nga mana. E nga iwi. E nga manu korero o runga i nga marae

O the canoes. The four winds. Great ones. The tribes. Talking birds (orators) of the marae (ceremonial meeting places). code

code Whakaron code =<span class="wiki_link_ext"> = code go ! Whakarongo ! Whakarongo ! Listen ! Listen ! Listen ! code

code Ki te tangi a te manu e karanga nei "Tui, tui. tuituia !" Tuia i runga, tuia i raro, tuia i roto Tuia i waho, tuia i te here tangata

Listen to the cry of the bird calling "Unite, unite, be one !" Unite above, unite below, unite within, Unite without, unite in the brotherhood of man. code

code Ka rongo te po, ka rongo te po Tuia i te kawai tangata i heke mai i Hawaiki nui I Hawaiki roa, i Hawaiki-pamamao I hono ki te wairua, ki te whai ao, ki te Ao Marama.

code =<span class="wiki_link_ext"> = code The night hears, the night hears Unite the descent lines from Great Hawaiki From long Hawaiki, from Hawaiki far away Joined to the spirit, to the daylight, to the world of light. code

code Tihei Mauriora! code

code E nga iwi o te ao katoa Haere mai, haere mai, haere mai.

To the peoples of the whole world Welcome, welcome, welcome. code

code Haere mai ki te whenua o Aotearoa Haere mai ki te ao Maori

code =<span class="wiki_link_ext"> = code Welcome to the land of Aotearoa (New Zealand) Welcome to the world of the Maori. code

code Ko tenei te mihi atu ki a koutou katoa o te ao Ko tenei te mihi aroha ki a koutou

This is my greeting to you, all the peoples of the world This is my greeting of love to you all code

**<span style="font-family: Verdana,Geneva,sans-serif; color: rgb(255, 0, 255); font-size: 190%;"> Tangihanga (FUNERAL) Procedures ** <span style="font-family: Verdana,Arial,Helvetica;"> As with all Maori Hui (gatherings) each group that comes receives a pohiri. If you wish to go to a tangihanga, but are not Maori and do not know protocol, go along and wait for other people to arrive then join their group. The wero is very rarely seen at a tangihanga. Some areas will not pohiri at night and therefore it is a good id =<span class="wiki_link_ext"> = <span style="font-family: Verdana,Arial,Helvetica;">ea to make sure that you arrive before dusk. Traditionally where the koha is placed at a tangihanga dictates the purpose of the koha. Placed at the foot of the tupapaku signifies it is for the whanau pani to help defray the costs of embalming etc. Placed between the manuhiri and the tangata whenua signifies it is to help cover the costs of the marae, kai, etc. Some people put down two koha, one for each place. Some whanau ensure that straight after the pohiri, the manuhiri are taken straight in for kai.

<span style="font-family: Verdana,Arial,Helvetica; color: rgb(255, 0, 0);">Po Whakangahau <span style="font-family: Verdana,Arial,Helvetica;">Po Whakangahau, or <span style="color: rgb(255, 0, 0);">Po Whakamutunga is the final night. On this night, people perform, sing, tell jokes and generally have a good night of laughter. It is to cheer the whanau pani up, knowing that the next day will be the hardest.

<span style="font-family: Verdana,Arial,Helvetica; color: rgb(255, 0, 0);">The Burial <span style="font-family: Verdana,Arial,Helvetica;">After the service the <span style="color: rgb(255, 0, 0);">tupapaku (body) is taken to the <span style="color: rgb(255, 0, 0);">urupa (cemetery) for the burial. There are never private burials from tangihanga - everyone is there to support the whanau pani. If the urupa is close by, the tupapaku is usually carried to the urupa, with everyone else following along behind. Sometime the carrying is taken in shifts. It is important to ensure that those carrying the tupapaku are all about the same height otherwise the person could be carried lop-sided! When everyone is gathered at the gate of the Urupa with the tupapaku, the <span style="color: rgb(255, 0, 0);">kai karanga (person doing the karanga) calls everyone in. A final service is sometimes said and the person is then lowered to their final resting place. Time is now given for people to speak and to say their final farewells. Some sing songs as well. When this is all finished, everyone files past the grave and throws either a flower or a piece of dirt in. And so the cycle is complete, we are born of woman and we return to woman.

<span style="font-family: Verdana,Arial,Helvetica; color: rgb(255, 0, 0);">Takahi te Kainga <span style="font-family: Verdana,Arial,Helvetica;">Once the person has been buried, if they lived close by, people will go to their house to bless it. If they live in another area or far away, this is done at a later stage.

<span style="font-family: Verdana,Arial,Helvetica; color: rgb(255, 0, 0);">Hakari <span style="font-family: Verdana,Arial,Helvetica;">The final feast, which is a celebration and an affirmation of life. Often during the hakari, people will get up and speak and perform items. =<span class="wiki_link_ext"> =

**<span style="font-size: 120%; color: rgb(255, 0, 255);">TERMS USED AT A FUNERAL **
 * **<span style="color: rgb(255, 0, 0);">Maori ** || **<span style="color: rgb(255, 0, 0);">English ** ||
 * Whanau Pani || Bereaved Family ||
 * Tupapaku || Body ||
 * Hakari || Meal after burial ||
 * Takahi te kainga || Bless the house ||
 * Urupa || Cemetery ||
 * Inoi / Karakia || Prayer ||


 * <span style="color: rgb(255, 0, 255); font-size: 170%;">FAREWELLS **

<span style="font-family: Verdana,Arial,Helvetica; color: rgb(255, 0, 0);">Speaking <span style="font-family: Verdana,Arial,Helvetica;">In a poroporoaki the manuhiri usually speak first, asking for permission to leave, while the tangata wheuna speak last. Some areas use a formal speaking system, similar to that of a pohiri, while other areas use a more informal system. As the speaking system for a pohiri is explained in that section, we will cover the informal system here. Everyone gathers in the whare, with the manuhiri sitting together and the tangata whenua sitting together. Speaking goes around the room, starting with the manuhiri. When all of those who wish to speak have finished, the tangata whenua speak. When the final speaker has finished, the tangata whenua stand up, forming a line to the door. The manuhiri start at the other end of the line for hongi and when they reach the last person by the door they keep going. In some areas once the manuhiri have got into their vehicles the tangata wheuna sing items as they drive out.

<span style="color: rgb(255, 0, 255); font-size: 170%;">**ELDERLY** (KAUMATUA) =<span class="wiki_link_ext"> =

<span style="display: block; font-family: Verdana,Geneva,sans-serif; color: rgb(255, 0, 255); text-align: center; font-size: 120%;"> What Age is a Kaumatua? <span style="font-family: Verdana,Arial,Helvetica;"> This depends on the whanau. For example the whanau of the writer are fortunate to live long lives so our kaumatua are in their 80's, 90's and 100's. In our whanau it is quite common to have 4 generations alive at the same time, and in a few cases, 5 generations. Three generations alive at one time is the norm. My generation ranges in age from 60's down to 20's. There is no way that any of my generation would consider being kaumatua as we have at least another 20 years to go! However, other whanau live shorter lives and therefore the age of their kaumatua reflect this. Some people today think that when they turn 60, get grey hair and a tokotoko (walking stick) that they automatically become a kaumatua. However, the people decide, not the person themselves.

<span style="display: block; font-family: Verdana,Geneva,sans-serif; color: rgb(255, 0, 255); text-align: center; font-size: 120%;"> Role of a Kaumatua <span style="font-family: Verdana,Arial,Helvetica;"> This definition is based on traditional Maori concepts. The role of a kaumatua is to share, teach and guide the up and coming generations in the history, tikanga and te reo of their people, with wisdom, to ensure that the mana of the whanau, hapu and iwi are maintained. Formal "lessons" do not need to be arranged, as a kaumatua would have been taught by their kaumatua over the years through korero and attending different events. It is by this same style that a kaumatua passes on what they know. A kaumatua is not necessarily the person who speaks on the marae or who does the karanga for if that is not their skill, by doing so could bring the mana of the marae down. A kaumatua usually has a specialty field, ie: whakapapa (genealogy), history, tikanga etc. However, they will also know people who are specialists in the areas that they are not, and can call on them when the need arises.

=<span class="wiki_link_ext"> = <span style="font-family: VERDANA,HELVETICA,SANS-SERIF;">Chorus: //Tēnā rā! Tahuri mai! E te tau! te aroha. Tēnei rā ahau te tangi nei. Mōhou kuā wehea nei. Haere rā! mahara mai. E te tau! kia mau ki au. Haere rā! ka tūturu ahau. Haere Rā!//
 * <span style="color: rgb(255, 0, 255); font-size: 160%;">SONG OF LAMENT **

<span style="color: rgb(204, 102, 51); font-family: VERDANA,HELVETICA,SANS-SERIF;">Chorus: //So come back, return My beloved, my love I am weeping here for you now far away Farewell! and remember, Beloved! be true to me Farewell! I will be true to you Farewell!// =<span class="wiki_link_ext"> =

__<span style="font-size: 150%; color: rgb(255, 0, 255);">LOVE SONG __ =<span class="wiki_link_ext">media type="custom" key="3666639" =