Yr+12+(2011)+Mt+Taylor+Myth

Here is a rough script of what we have devised... can people please fill in their dialogue  // Tree with Herons // // Spin into waves and exit leaving only Parehuia // __Parehuia__: My Name is Parehuia, daughter of Titahi, Chief of Taurere. I can see the Aotea waka on the horizon, and I can hear their song as a whisper on the breeze. // Waka enters // // Parehuia exits/everyone enters on stage taurere stage left and Aotea stage right // // Cheifs Hongi 3 SECONDS/ spinning trasition into Hangi // Korihi te manu Takiri mai i te ata Ka ao, ka ao, ka awatea Tihei (wa) Mauri Ora! Mihi ki te whare tupuna Ko te wehi ki te Atua Me whakakororia tona ingoa nga wa katoa.
 * Ruahine: **
 * Waka: **
 * Leba: **
 * Jamie: **
 * Titahi: **

Kia tau mai ee aroha Nga manaakitanga O te Atua.

Haere mai i raro i te korowai

Ka nui te koa me te hari ki te kite i a koutou .

E te kai karanga Tena koe, tena koe, tena koe

E te kaea o te Haka Pohiri Tena koe, tena koe, tena koe

E te paepae tapu Tena koe, tena koe, tena koe

Ka nui te koa me te hari ki te tutaki i a koutou

// Eat FOUR COUNTS/ Tauranga and Parehuia reach for the last kumera/ FREEZE 3 SECONDS/ Spinning transition ** off stage? **/ // Pareuia: Oh sorry Tauranga: Dont worry you have it // FREEZE 3 SECONDS // // Back to freeze 3 SECONDS // Parehuia: My name is Parehuia Tauraga: My name is Tauranga // Freeze/ Each person spins around and then speaks //
 * Tauranga: **
 * Sarah: **
 * Jamie: **

** Taotao: and as their friendship grew stronger, so did their love for one another. ** // Weaving across stage/ into village positions/ Tauranga and Parehuia weaving flax // Group 1: ** Britt: Those two seem close ** Group2: ** Sarah: Taotao: **  ** Don't say such rubbish, my daughter knows her place.Jamie: Courtney: its just childish nonsense. ** // He leaves // // Villagers spiral trasition into seeds/ Parehuia plants seeds ad sings/ Sarah grows/ Titahi enters // // Exit titahi/ parehuia kneels and sings/ jamie and courtney grow/ Titahi, britt, grace enter // // They exit/ Parehuia stads and sings/ Leba grows // Parehuia: Now that my trees have grown strong and tall it is now almost time for my love tauranga to return to me and we will be together forever. // Spinning trasition to tribes meeting // // FREEZE 3 SECONDS horrified looks on Tauranga and Parehuias faces/ Parehuia and Tauranga reach for each other but are pulled apart and Parehuia is dragged to center front stage/ Semi-circle formed around Parehuia and Concience alley occurs // // Parehuia screams and falls backward through the crowd into Taurangas arms/ she lies crying in his arms // // They run offstage/ Sarah enters and looks for Parehuia // // Titahi enters // // Warriors enter/ They run around the stage looking for Parehuia/ End up in tree positions in a semi-circle around stage/ Jamie, Tauranga, Parehuia enter // Parehuia: Tauranga I'm tired may we rest? // Tauranga and Parehuia sit // // Jamie sits and they eat/ Trees whisper to one another/ They step forward four times stamping and then attack/ Titahi attacks Tauranga/ Warriors are silghlently egging titahi on/ parehuia is silently yelling at her father and lover to stop fighting/ Tauranga kills Titiahi/ Warriors drag him offstage/ Parehuia falls to her knees/ Tauranga tries to console her // Parehuia: Leave me alone! // Jamie takes her offstage/They re-enter and walk along the front of the stage/ The warriors ambush them/ Parehuia runs away/ They kill Jamie and Tauranga/ then run offstage/ Parehuia re-enters and cries by her lovers side/ then gets scared and runs off stage // Parehuia: I will never forget you my love, I'm sorry // She runs off stage/Tauranga and Jamie exit // // Trees enter and spin into positions/ A very pregenant and tired Parehuia enters and staggers around each of the trees/ as she passes they narrate her journey // // Parehuia falls backward and courtney catches her // Courtney: but there is hope // Courtney drags Parehuia to the center of th stage // // Others enter and help Parehuia offstage // Parehuia: The People of Patea welcomed me as one of their own and took great care of me. I gave birth to my daughter whom I named Ruahine after the place where her father was killed. She has grown strong and beautiful and she is as stubborn as my father. She is now the same age as I was when I left Taurere, and soon she will find her own lover and...Ruahine come here my daughter. You are brave and strong and beautiful, you are now able to look after yourself and I can feel my spirit it keen to return to my home Pa of Taurere. Will not be back as I plan to rest my soul beneath the karaka trees. When you are ready I hope that you too will journey to Taurere where you will be princess and loved by all our people. I love you, and I am very proud of you. Do not be sad as my spirit will always be with you. Farewell. // Parehuia exits/ sprialing tranisiton of villagers offstage // // Tree begins to form as she speaks and then when she finishes she is enveloped by the tree // // HOLD FOR 3 // // Applause!!!! YAY we are done! //  // Ambience in the beginning: // []
 * Courtney: with each day that passe, their friendship ghrew stronger. **
 * Leba: **
 * Britt: **
 * Grace: **
 * Grace: It'll never last **
 * Leba: She is destened for an arranged marrage **
 * Courtney: Tauraga it is time to go now, meet me at the waka **
 * Tauranga: **
 * Titahi: My name is Titahi, chief of the taurere tribe. **  ** It has been 2 years since this karaka tree has been planted and not a day as gone by where my daughter has not visited it. **   ** My village has prospered. And so has my daughter. **
 * Dialogue between the three **
 * Titahi: Hare mai. I could not be more proud of who my daughter grew up to be. Strong in the mind like her mother, strong in the heart like her father. But also a brave and gentle spirit. **  ** She deserves a happy life. With a husband who's honourable, faithful. **   ** The Te Atua trible will no longer be our rivals, but comrades when this marriage consumes and I am more than proud to betrothe her to Tane of the Te Atua trible. **
 * Concience ally diolouge **
 * Parehuia: I can't do it, I love you not him. **
 * Tauranga: **
 * Parehuia:But my father, It's my duty **
 * Tauranga: **
 * Parehuia: Ok lets go. **
 * Sarah: **
 * Dialogue **
 * Tauranga: Yes my love it has been a long day, this seems a good place to spend the night. **
 * Jamie **
 * Tree1 **
 * Tree2 **
 * Tree3 **
 * Tree4 **
 * Tree5 **
 * Tree6 **
 * Tree7 (Tao Tao): Her spirit had died, all was lost. **
 * Courtney: people of ngati manu, we have a visitor. **
 * Courtney: the arrival of Parehuia to my trabe bought the awful news of my sons death, but the gift of a grandchild. Parehuia is now my daughter, and is now an important part of the Ngati Manu tribe. She is much loved and adored by all and life here has improved greatly due to her arrival?? **  // Courtney exis and Parehuia enters/ Villangers enter and mime activities //
 * Ruahine: **

flute music played in the background during karanga. []

trees growing: []

The hunt for Parehuia: []

when Parehuia travels through the trees:

[]

Ends with the ambience:

Your girl taotao here- found a very good maori music site. contains love songs, laments.. etc. [] Whaikōrero are formal speeches generally made by men during pōwhiri (formal welcome ceremonies) and in social gatherings. In some tribal areas women also whaikōrero.The whaikōrero is an opportunity for the speaker to display his or her mastery with Māori language and a competent speaker is able to embellish their speech with imagery and metaphor.The basic format for whaikōrero is:• Tauparapara (ritual chant): a prayer or chant suitable to the purpose of the meeting to invoke the gods’ protection and to honour the visitors.• Mihi ki te whare tupuna (acknowledgement of the ancestral house): pays tribute to the central ancestor and descendants through the generations until the present.• Mihi ki a Papatūānuku (acknowledgement of Mother Earth): giving thanks for Mother Earth and all living things.• Mihi ki te hunga mate (acknowledgement of the dead): paying tribute to the dead who live on in the spirit realm.• Mihi ki te hunga ora (acknowledgement of the living): giving thanks for our continued existence.• Te take o te hui (purpose of the meeting): the purpose for which the groups have gathered.• Waiata (song): an opportunity for the group to lend support to what has been said, usually appropriate for the occasion and relating to the purpose of the hui. The waiata also removes tapu (restrictions).Protocols determining the order of speakers vary between iwi (tribe) and hapū (sub-tribe). There are two types of speaking order for the delivery of whaikōrero used by different tribes: tau-utuutu and pāeke.Tau-utuutu is when the speaking order alternates. It begins with a local speaker, followed by a visiting speaker, another local speaker and so on. The last speaker is from the tangata whenua.Pāeke, all but one of the host speakers speak first. Then the right of speech is handed to the visitors. A final speaker from the hosts completes the whaikōrero phase of the pōwhiri.LANGUAGE:manuhiri (guests)A powhiri (formal welcome) at a marae begins with wero (challenge) A warrior from the tangata whenua (hosts) will challenge the manuhiri (guests). He may carry a spear (taiaha) then lay down a token (often a small branch) that the manuhiri will pick up to show they come in peace. Some kuia (women) from the tangata whenua (hosts) will perform a karanga (call/chant) to the manuhiri. Women from the manuhiri will then respond as they move onto the marae in front of their men.Whaikorero — Speeches of WelcomeOnce inside the wharenui (meeting house) on the marae, mihimihi (greetings) and whaikorero (speeches) are made. To reinforce the good wishes of the speeches, waiata (songs) may be sung. It is usual for the manuhiri then present a koha (gift) to the tangata whenua after greeting the hosts with a hongi — the ceremonial touching of noses. After the powhiri, kai food) may be shared. THE WHAIKORERO:TAUPARAPARA Korihi te manu The bird sings Takiri mai i te ata The morning has dawned Ka ao, ka ao, ka awatea The day has broken Tihei (wa) Mauri Ora! Behold there is Life! Mihi ki te whare tupuna Ko te wehi ki te Atua Regards to the Creator Me whakakororia tona ingoa Glorify his nameI nga wa katoa. For all times.

Kia tau mai ee aroha Descend on us The love Nga manaakitanga The caring O te Atua. Of the Creator.

Haere mai i raro i te korowai Welcome under the cloako te Rangimarie of Peace

Ka nui te koa me te hari Great is the joy and the pleasure ki te kite i a koutou to see you The following part is the Waioha Tuarua for the Manuhiri. E te kai karanga Greetings, greetings, greetings Tena koe, tena koe, tena koe to see you This phrase is used if there was only one kai karanga. If there are two change the Tena koe to Tena korua and if there are three change the Tena koe to Tena koutou. E te kaea o te Haka Pohiri To the leader of the Haka Pohiri Tena koe, tena koe, tena koe to see you This phrase is used if there was a haka pohiri performed.

E te paepae tapu To the speakers Tena koe, tena koe, tena koe to see you This phrase is used if there is only one speaker. If there are two change the Tena koe to Tena korua and if there are three change the Tena koe to Tena koutou. Ka nui te koa me te hari Great is the joy and the pleasure ki te tutaki i a koutou to meet you

**__MAORI TRIBAL RITUALS__** [] - The link above explains about Maori Birth Rituals, it also explains about the "Gods" in Maori custom and what type of God they are, it also explains about what was consisted in a tribe and alot of Maori symbols.

[] -The link above explains about the tribal ritual of getting a Maori tattoo and that is it important that we do not mix up Maori tribal tattoos with Maori inspired tattoos due to a Maori tattoo being very sacred so copying a tattoo would be really bad.

__**<-- Maori inspired Tattoo<--Maori Traiditional**__

[] -The link above explains about Maori history, society , manaia , tiki. It also talks about Tapu and Noa what we are using in our play.

__**TANGI-funeral**__  The tangi or tangihanga embraces the funeral rites accorded a person before the body is finally interred. The Maori belief is that the tupapaku (body of the deceased person) should not be left on its own at any stage after death. Hence people will gather to take the tupapaku from the funeral practice to the marae, or place it where it will lie in the company of people until burial. Family and friends may come and go from this place as they wish, or they may remain until after the actual burial.

 All people, including relatives arriving for a tangi, will go through the usual karanga (the call of welcome) and mihi (greeting) procedures.

The coffin is left open, and people will touch the tupapaku. Speeches will be made directly to the tupapaku in the belief that the spirit does not leave the vicinity of the body until the burial.

** The marae **

 The importance of the tangi being held at the marae (the traditional meeting place of Maori people) is, in part, the fulfilment of the wairua or spiritual being of the Maori – the belief that those who have died are always with the marae, that the recently dead are released into the care of the long dead. It is important to Maori that the dead be brought together to be greeted, respected and farewelled.

It is equally important that the living come together to support each other. By supporting each other on the marae, the living are made aware of their place in life. They are also reminded of the role of those who have died and the manner in which they are affected b y their spiritual presence. Some people will remain at the tangi for a few hours; others will remain overnight or for two or three days. A marae has learned to cope with fluctuating and uncertain numbers of people.

Marae are used for a variety of events, including weddings, but tangi takes over all other marae uses.

However, it is not unknown for a wedding to take place while a tupapaku is lying on the marae. Although this may be unthinkable to the non-Maori, to Maori there is nothing illogical about celebrating occasions related to the living and dying in the same place. This is a good example of Maori wairua – the belief that life and death are intimately intertwined.

The belief that the spirit does not leave the vicinity of the body until burial means that the spirit of the loved parent or family member is present to witness the marriage; the deceased shares spiritually in the ongoing life of the living. On this occasion, death is very much part of life.

** Urupa **

 Maori establish urupa (cemeteries or burial places) in association with marae, so whanau (family) can care for the place where their own have been buried.

It is usually the wish of an individual to return to their whanau urupa, as much as it is the desire of the family to bring their dead ‘home’. Older people will express the wish to be ‘taken home’. Yet, because in marriage there is a link with another area, there exists for each person at least two ‘homes’.

<span style="font-family: 'Comic Sans MS',cursive;"> Most urupa are situated close to the marae. In these special tapu places – places of natural beauty – Papatuanuku (Mother Earth) cares for the bodies of her charges.

<span style="font-family: 'Comic Sans MS',cursive;"> A visit to the urupa is important if one is returning home after a long absence to reinforce knowledge of personal whakapapa (genealogy).

<span style="color: black; font-family: 'Comic Sans MS',cursive;">At the urupa, members of families are usually reserved places within the family rows – as the family was together in life, so the family is together in death.

<span style="color: black; font-family: 'Comic Sans MS',cursive;">It is important that the tapu of the area be recognised by visitors. On leaving the urupa, its tapu is removed by washing the hands in water. Many urupa have containers of water placed just outside the gate for this purpose. Other urupa can be reached only by crossing a creek. It is here that visitors or family will stop to wash their hands.

<span style="font-family: 'Comic Sans MS',cursive;"> In the absence of water, it may be that rewena (home-cooked bread) is available. In this case, the bread is crumbled and used to ‘wash away’ the tapu. This action recreates the state of noa, or freedom to move among, and have contact with others. <span style="color: black; font-family: 'Comic Sans MS',cursive;"> <span style="font-family: 'Comic Sans MS',cursive;">

= = []- This video is called the sound of cry about a traditional Maori Tangi, media type="youtube" key="8i_FmSMKIDQ" height="345" width="560"

**skip to 1:35-2:40 and 3:22-6:55 its the important bits that are relevant to what we are trying to research .**
= = =//__media type="youtube" key="TlYk2v_kHeg" height="345" width="420"Maori Funeral song - 1:09-2:00 '__// so pretty after thewhole funeral prep and all and when you lay the body to rest you just put the body in the grave and sing songs and that is all after all that is a massive lunch.= LEBA BILITAKI :) . = = = = = = =//__2011 Year 12 Myth of Parehuia and Turanga__//= - This is all the information I gathered which I also have printed in my folder [] - photo of a trowing spear

[] - useful website for finding songs

A SONG WE COULD USE FOR SARAH'S KARANGA ** Tumatauenga ** e karanga e te iwi e  ** Kua eke mai nei ki runga te marae e ** ** Mauria mai ra e nga mate o te motu e ** ** Me nga tini roimata e maringi whanui e ** ** Titiro e nga iwi e nga mahi o te motu ** ** E hora atu nei e ** ** Rū ana te whenua, whatiwhati te moana ** ** Aue te aroha te mamae i ahau e.Rū ana te whenua whatiwhati. Hei! ** Our tribe is calling to the people who have just set foot on this marae Bring with you the memories of all our dead and so many tears spilling forth nation-wide. Look at our people working across the land spread out far and wide Shaking is the ground, quivering is the sea. Oh, the love and the pain within me. The ground shakes and quivers, yeah! []

A SONG ABOUT A SEED He kākano āhau Ki hea rā āu e hītekiteki ana Ka mau tonu i āhau ōku tikanga Tōku reo, tōku oho-oho, Tōku reo, tōku māpihi maurea Tōku whakakai marihi He kākano āhau I am a seed Wherever I may roam I will hold fast to my traditions. My language is my cherished possession My language is the object of my affection My precious adornment I am a seed [] [] [] [] - Giv

[] - a good website to explain the relationship between maori and the land - Courtney

[] - a song about unity - Grace

[] - Marae visits - Sarah

= **﻿hi everyone!!!!** = = =

=here is a simple description and illustration ^^^ of what the maori villages looked like back in some years!!!!!=

ok. well the maoris lived near the sea/ocean so when their enemys come by canoes they can see them and be alarmed and be ready to gap! and, they also stayed by the sea/ocean so they could be close to food, seafood. AND they never stayed on flat lands because it will be easier for the enemys to get to them!

they also have fences surrounding their awesome huts so it could be hard for the enemys to climb over and get to them. after feed, maoris will take their sea shells and place them around the fences so when enemys arrive they can hear them walking and they can all be warned :)

one of the village people will stay in a high building to keep an eye out on the sea for enemys!

uuummmm, the chief stays in the secure area of the village which is in the middle at the top!!! maoris also had a EMERGENCY BOMB EXIT, which sadly does not show in this picture but il tell you :) um the maoris had a E.B.E starting at the top of the pah leading to the bottom of the pah and the mens of the village would have already built a dugged out cave thingy where all the women and their children will hide while the mens will fight for their land or tribe/village:):):):):)

=** KIA KAHA EVERYONE!! - JAMIE **= Here is a bit on the spirituality. Still looking for more And here is the stuff on colour. This was all I could find but I will keep looking.

= **GRACE:** = = **I know we're not using much costume, but this is the info I found :)...** =


 * __Clothing:__**

When Maoris emigrated from a warmer climate, into a colder and rainier land, their ancestors had to become very resourceful with the materials at hand. In order to adapt to the rougher nature forces two types of garments progressed. Here are some examples of how the Maori incorporated materials found.

One was a knee long kilt like garment held by a waistband called puipui. Men had the more ornate design on their waistband with geometric patterns in black and white opposing the plain belt of the woman’s one. The higher priced garment was a cloak that was worn around the shoulders. Its various names reflected its use and the material of decoration. Softened fibres of New Zealand flax were the first choice of material to weave the base called kakahu.

A Korowai was a cloak decorated with tassles. Incorporated woven ornaments with coloured fibres found their expression in the name Kaitaka. Kahu huruhuru signified the use of feathers while dog fur decoration changed its name into Kahu kuri. A pure practical use withheld the pake. It functioned as a raincoat where a woven flax base got close rows of flax tags attached.

Incorporated feathers were from many native birds, including the now extinct moa, our native kiwibird, hui, kereru or tui bird. Dying the fabrics created by these materials was done by colouring them in paru (a mud like substance) giving a black colour, or by raurekau bark which made a yellowish colour and a tan colour was provided by tanekaha bark.

The garments were accessorized by Maori men and women with beautiful necklaces in the shape of a tiki made of greenstone (New Zealand jade). Greenstone was also the material used by men to carve weapons. Shark teeth became earrings worn by women.

//Picture of a Korowai://

//Picture of Puipui://

__**Bone & Greenstone Carvings:**__

Hei Matau - a symbol representing a fish hook - is a sign of respect for the sea and its creatures. It is also worn as a good luck charm, providing protection and safety while travelling over water. It also represents health, leadership, determination, strength, fertility, and prosperity for the Maori people - the meaning origintes from a legend that tells the story about a fisherman who once fished solely with hooks carved from bone and who caught the biggest fishes.

The Tiki Necklace is regarded as a good luck charm when worn and in some areas is also regarded as a fertility symbol. Tiki necklaces are very ancient symbols and by far the least understood so there are a number of legends about itheir meaning. Some say the Tiki came from the stars and that he was the first man of the world. Tiki are also often depicted with webbed feet which suggests a strong link to the creatures of the sea. Tiki was respected as the teacher of all things and the wearer of this symbol is therefore seen to possess clarity of thought, loyalty, great inner knowledge and strength of character.

The bone carving necklaces based on Maori designs in particular have special significance because pre-European Maori had no written language so tribal history and the stories of the gods were kept using many forms of fine arts and crafts ranging from basket and cloth weaving to complex wood, bone, shell and jade carving. These artifacts were then handed down through generations of tribal elders and became sacred objects or treasures "Taonga", telling the history of a tribe and taking on the spirits of past great leaders and warriors who had worn such necklaces.