This document provides information about powhiri and Māori cultural practices. It begins with a powhiri karakia and outlines the key stages of a powhiri ceremony. It then discusses the philosophy and protocols of powhiri, including the symbolic challenges, roles of speakers, and significance of gestures like hongi. The document also explores Māori spiritual beliefs and how they relate to well-being, such as the connection between physical and spiritual bodies. It emphasizes that traditional practices have adapted over time and the importance of cultural identity for Māori health and wellness.

1. Compiled by Rawiri Waretini-Karena

2. Whakataka te hau ki te uru
Whakataka te hau ki te tonga
Kia mākinakina ki uta
Kia mātaratara ki tai
E hī ake ana te atakura
He tio, he huka, he hau hū
Tihei mauri ora

3. Chapter One: Powhiri
• Brainstorm- What is a Pōwhiri?
• Discussion- Contextualising the Pōwhiri process
Chapter Two: Philosophy of Pōwhiri Poutama
• Discussion-What is your understanding of Pōwhiri Poutama?
• Describing philosophies behind Pōwhiri Poutama

4. • What is your understanding of a pōwhiri?

6. 1) Alert
2) Pre pōwhiri-meet at the gate
3) Wero
4) Karanga
5) Haka Pōwhiri
6) Whaikōrero
7) Waiata
8) Koha
9) Hongi
10) Kai
11) Poroporoaki

7. • What are the tohu-signs/ reason for
pōwhiri?

8. • Pre-meeting before
being called on to
discuss:
1) Protocol of the
Marae
2) Decide who are
the speakers
3) Decide who is
doing the karanga
4) Collecting koha

9. “The original purpose was to find out
whether the party came in peace or
war”(Tauroa, H & Tauroa, P.,1986,
31).
There are three challenges
1) The first is the rakau whakaara
(Warning challenger)
2) The second is the rakau takoto
to prevent manuwhiri coming
further.
3) The third is the rakau
whakawaha who lays down the
taki when he turns his back
bringing his taiaha over his head
and points to the marae, the
manuwhiri advance.
(Tauroa, et al, 1986, pg.33)

10. • As soon as the Tangata
Whenua notice that the
Manuwhiri are ready the
Kai karanga calls.... A
Woman from the
manuwhiri the Kai
whakautu replies (Tauroa,
et al, 1986, pg.36)

11. • The Manuwhiri are
welcomed on by the
Tangata Whenua

12. • According to Tainui &
Te Arawa protocol
There are usually
three speakers
• The Tangata Whenua
speak first and last
• It is called tu atu tu
mai.
• There is also the
Paeke kawa.

13. • Supporting waiata
supports the speech
and is usually a
waiata relevant to
the ropu.

14. • Placing the koha
after the last
speaker announces
that there are no
more speakers.
• It is picked up by a
male and a karanga
is done by a female.

15. • The hongi in the
hariru is about
recognising the first
breath of
Hineahuone,
making connections
and becoming
whanau

16. • Having a hakari is
about affirming
relationships

17. • A Poroporoaki is
about thanking the
Tangata Whenua for
their hospitality
while staying on
their marae

18. • What understanding have you gained, in
regards to a Pōwhiri?
• How does the Pōwhiri link to counselling?

20. Whakaotinga
Whakaoranga
Whakaratarata
Whakatangitangi
Effective closure
Whakapuaki
Implement
action plan
Whakatau
Analyze
action/meaning
Whakamoemiti
Assess issue
Identify issue
Establish
relations
To prepare

21. • The first
acknowledgement is to
the divine self.
• Whatever it is, the still
small voice, the creator,
God, the great mystery
• It sets the scene, it takes
the moment to gather
the thoughts and gives
thanks

22. • Gratitude
• Respect
• Responsibility
• For giving thanks.
• For protection.
• For safe passage.
• For opening a hui.
• For closing a hui.
• For blessing food.
• For reconciliation.

23. • This wananga is concerned
with the nature
• and quality of relationships.
• We begin to enact the ritual
of encounter
• Themes here are;
• Trust.
• Faith.
• Genuineness.
•
Interdependence.

24. • The well spring, to
bring forth what is not
• readily apparent.
• Themes here are;
• Spontaneity.
• Creativity.
•
Intuition.
• Exploring the
knowing place.

25. • Themes here are;
Cleansing - Loss and
grief - Intimacy
• A notion of moving
from
• grievance to
solution.
•

26. - Balance & integration
• This wananga introduces
the notion of balance
and integration.
• Themes here are;
• Healing
• Holistic expression
• Harm reduction

27. • This wananga is concerned with an
• exploration of the physical realm, the world
• of reality, of substance.
• Themes here are;
• Time and space
• Body language
• Archetypal roles
• Healing

28. • Reality check
• Keeping focused
• Enactment of story
• Truth in action

29. • Belief that Māori whakapapa to
the gods
• View the world as an
interconnected space of the
physical and metaphysical
• Tikanga rituals provide safety
when engaging with others in
the environment
• Relationships based on whanau,
hapū, iwi
• Decisions considered the
obligation for the wellbeing of
the wider collective group
(Rivers, S, 2012)

30. • Not all Māori are the same
because of colonial contact
• Traditional cultural practices
for Māori have adapted to the
colonial landscape
• Acceptance of the dominant
ideology was used by some
Māori as a strategy to survive
• Loss of Identity has been
linked to unwellness in Māori
(Durie 2002)

31. • Māori believe all things have
a spirit:
– The earth (Papatūānuku)
– Animals, birds and fish
(as descendants of Gods
e.g. Tanemahuta,
Tangaroa)
– Mankind (who were
fashioned from
Papatūānuku and the
Gods – nasal passage –
Tawhirimatea (wind),
bladder – Tangaroa
(water)

32. • The spiritual and physical
bodies are joined together as
one by Mauri (Tihei Mauri
ora)
• When a person dies their
physical remains are interred
in the bosom of Mother Earth
(Papatūānuku) however their
spirit lives on and travels the
pathway of Tane to the Gods
that created them
• Here the spirit is no longer
subject to death, but dwells
forever in the presence of the
gods

33. • Māori believe the
spirit is immortal
• The spiritual
dimension is therefore
an essential area of
consideration when
working with Māori

34. • ‘because the members were united on
the basis of kinship ties, the whanau or
hapu group was regarded as an organism
rather than organisation. That is, that the
group shared a corporate life and each
individual an integral member of that
body or organism performing a particular
function and role. Therefore, to serve
others is to serve the corporate self.
Thus, loyalty, generosity, caring, sharing,
fulfilling one’s obligations to the group,
was to service one’s extended self’.

35. Kia tau ki a tātou katoa
Te atawhai
o to tātou ariki a Ihu
Karaiti
Me te aroha o te Atuanui
me te Whiwhinga
tahitanga ki te
Wairua Tapu
Ake Ake Amine

36. Durie, M (1998) Tirohanga Māori – Māori health perspectives
in Whaiora. Auckland: Oxford University Press
Durie, M (2001) Mauri Ora – The dynamics of Māori Health.
Auckland: Oxford University Press
Huata, P.(2011). Powhiri Poutama. A framework utilised by
Te Whiuwhiu o te Hau Maori counselling & general
counselling endorsement. Hamilton: New Zealand.
Waikato Institute of Technology: The Centre for
Health & Social Practice.
Tauroa, H & Tauroa, P.(1986) Te Marae: A guide to customs &
protocols. Auckland: New Zealand. Reed Methuen
Publishers LTD.