User:Prosperosity/reo

akoranga
Traditional teachings of a tribe, both spiritual and social teachings. Esp. ethical values.

arikitanga
Supreme power and status. A person who posses this is known as an Ariki. -First chiefs were those who commanded the migratory waka from Polynesia. -In modern times it is often unclear as to who the ariki (paramount chief) i for most iwi. For Tainui it is the Kingitanga.

aroha
sacred power from the gods. Three essential elents to everything: pu- (positive force), ke- (negative force) and ha- (life-giving breath). Pu- is male, ke- is female, and ha- is godly. Aroha is the creative force fromt eh gods. Aroha is an all-encompassing goodness, expressed by love for people/land/living things. Adds quality and meaning to life.

hahu
-hung from tree, bones placed in special place

hahunga
Exhumation. Performed by high rank people.Public assembly on marae to welcome bones back.Speeches made to bones. -Bones of chiefs enclosed in chests hidden in caves or tree hollows. Effigy meant to look horrific in dimly lit cave as to scare off intruders. =hahunga initiated after new chief was secure in position. Acted as a way to bring group together and to validate succession

hahunga=type of hui cleanse bones of deceased before moving to final resting place. Often a place where war plans were discussed/

tangihanga
-coming together of unity and peace among tribes. -body dressed in fine cloak, hair oiled, surrounded in feathers, face smeared with red ochre. Body placed in sitting position, in view from porch of house. Some tribes created special temporary structure to house body. -close female relatives chief mourners, expressed grief and stayed with body. Singing well known mourning songs. Mourners wore kawakawa leaf wreaths. -speakers at tangi often address remarks to deceased person as if still alive. -traditionally tangi may have been 2-3 weeks. -deaht considered a gradual process. -poroporoaki (farewell speeches) made directly to person. -Death final when body began to decay. -tangi concluded with a hakari -usually reserved for highest status people. Marked an adjustment to a change in social relations. Eg chief = vacant position that needed to be filled. A promotion of unity. If successor nominated, the tangi also served as a recognition of the new chief. If no successor, the chief who organised tangi typically natural successor.

whanau
basic unit. 3 gens. Kaumatua kuia storehouses of knowledge. Occupied 1 or more wharepuni, sleeping houses. Large whanau had compound in papakainga. when parents away eg war or gardening, all adults in area parented children. Most mokopuna more strongly influenced by grandparents than by parents. Loss of parent not as traumatic as today. Older people raised children, tasks such as adze grinding, rolling twine, raranga. Whanau self-sufficient, except in terms of defense. Defense was wider iwi/hapu.

Whanau sometimes used in a hapu name, indicating derivation from extended family. Te Whanau a Apanui.

During urban maori migration, whanau had been replaced by nuclear family concept. Nuclear family fit better into capitalist society. Whanau/extended family became transplanted into urban context, often extended family meeting at home of kauatua/kuia for festive occasions and support during bereavement.

hapu
-extended family expanding over generations. Large family not automatically a hapu. Hapu requires the emergence of a leader with mana. Skill in diplomacy, warfare, etc. -Hapu=land holding political entity. Main political unit controlling a territory. Tasks focused on group survival. Group fishing operations, building fortifications. -children of two hapu could claim membership to both, although typically only one (but could easily shelter with the other). -200-300 people. Sometimes shared a pa with others, larger = own pa. -Too large and hapu would be unstable and split. Teina (junior brother of chief) would establish his own whanau/hapu.

iwi
largest political group. Related hapu w/ same ancestor. Quarrels between hapu were possible, but typically warfare was between different iwi. -chiefs of different hapu considered themselves coequals. Heirarchy of tuakana/teina. Some large iwi designated a paramount chief ariki-nui, who integrated iwi into choesive political unit -above iwi is waka. Waka bond could be used to justify an alliance of iwi.

hākari
-for tangi, hahunga, wedding or inter0tribal feast. Way to symbolise mana. If lavish, good, if not, bad for standing. -winter months = shark whitebait eels fish pipi pigeons preserved by cooking, smoking, sundrying. -celebration of local produce of rohe. Coastal tribes = kaimoana, inland = eels, freshwater crayfish, shellfish, potted birds -food presented on large stages. Some as large as 5m wide 60m long. -Te Wherowhero's Remuera feast in 1844 = six albatrosses, 19 calabashes of shark oil, tonnes of fish, 20,000 dried eels, pigs, potatoes. Leftovers gifted to guests as they departed. No just generosity - expressions of reciprocal obligations. -also conclusion feast to a tangi. Also conclusion feast to hahunga (exhumation)

type of hui. reciprocal feasts between hapu held at harvest time. Often a place where war plans were discussed/

Hakari were banned by Chrstian missionaries, alongside moko and haka. Anyone who attended a hakari could be excluded from lessons and teaching.

kainga
Wharepuni=sleeping space Large whanau = designated compounds within kainga or pa. Kauta = outdoor cooking area. No food in wharepuni, violation of tapu.

kanga
Kanga often a take for war. Often the given reason for a war, and not the source of underlying tension.

kōhuru
Unacceptable killings. A traditional reason for utu, retaliative attacks.

mauri
Traditional tripartite of human beings: tinana (body), mauri (life force), wairua (spirit) -Wairua could leave body, but if mauri left body, person would die. -If somemone unwell, a problem with mauri. evil spirits attacking mauri, or kept at bay by gods. Or the removal of protection by gods by transgressing tapu. -all living things have mauri. Weak crops = low mauri. A tohunga could concentrate mauri in a durable symbol, such as a stone.

pa
Locations chosen as places that were difficult to take by taua. Pa usually taken by subterfuge, such as impersonation or decoys. Very rarely taken by brute force.

pakiwaitara
-stories, metaphor. info hidden

wero
-trad ascertain intentions of visitors as hostile or friendly. A warrior sent forth, a ritualised display of taiaha. During whole performance, kept eyes on him, pukana. -For hostile forces, it was a good omen if this warrior could be killed while retreating. Members of taua needed to be fast to catch the challenger before they returned to pa. -For peaceful forces, challenger would place a dart before them. Visitors pick up dartm challenger would turn and lead them to pa. Challenger would keep eyes on party until reaching marae courtyard.

powhiri structure
first karanga by kuia. Women had power to negate the waewae tapu (associated gods and spirits that visitors brought with them), so that tangata whenua gods/spirits would not clash. Then kaumatua recited a waerea, chant to counter negative spiritual influences of visitors. At this point manuhiri do not cross into marae. -Then hommage to mutual dead. 0Then hostssignalled to guests to cross to marae, diminishing distance between groups. Kaumatua made mihi, visitors replied with whaikorero, then hongi. Then sharing of food to remove tapu.

purakau
-meant to have a historic basis.

Rahui
Tapu decreed on an area. A closed season on a natural resource to allow nature to recover. -also when someone died in an area. Transgressing rahui = death.

raukura
-white albatross feather, symbol of parihaka

Te Kahu o te Raukura - cloak of peace

rohe
traitionally marked by distinctive georgraphic features, such as mountains and rivers. These features acted as symbols for the iwi/hapu.

social rank
three classes of hapu/iwi: rangatira (chiefs), tutua (commoners), taurekareka (slaves). Rank based on seniority of descent from ancestors. Head of rangatira was ariki, first born senior male. first born female in senior line = ariki tapairu. tutua = all people in hapu/iwi who could claim ancestry to ancestor. -taurekareka = people defeated in war. Menial tasks such as cooking and paddling waka, fetching resources. Were not restricted physically - their own hapu considered them dead. Children of taurekareka + rangartira or tutua = free members of the hapu. Mokai="pets". Risked death or cannibalism if they lost the goodwill of their masters. -tohunga considered different social class to three above.

taua and intertribal war
War parties needed to placate local guardian spirits (kaitiaki) with rites of uruuru whenua. -would try to advance unseen. -would use subterfuge as main tactics. Impersonation, decoys, etc. Very rarely pa were taken by brute force. -taua would learn of enemies' advantages and prowess, and take advantage of weakneses -casualties unknown due a few factors. --likely low, as most trad weapons were made for hand-to-hand combat. Defeated parties could more easily retreat compared to projectile weapons. --accounts of military victories were often exaggerated -cannibalism seen as ultimate disrespect. -usually not seen as proper to exterminate people you share ancestry with.

TATAU POUNAMU (greenstone door) -peace accord. Losing side asks first. exchange of weapons = tatau pounamu. -seen as a "male peace" which could be broken by either party when suited. A "female peace", women exchanged between tribes for peace marriages. More enduring.

tapu
penalty for breaking tapu = death. -prevented menstrurating women from gardening or food preparation. -most tapu was head and things associated with head, such as combs -unclean tapu eg death cemetary = washing hands removed. -breaking tapu would remove protection of gods one someone's mauri, resulting in death.

waewae tapu, spirits who came with visitors when visiting. neutralised by kuia's karanga.

tinana
Traditional tripartite of human beings: tinana (body), mauri (life force), wairua (spirit)

tohunga
-generic term for expert. Artisans Tohunga tarai waka (canoe builder) tohunga hanga whate (house) tohunga ta moko (tattooist). As came in contact with blood, his body was tapu and needed to be fed by attendant. tohunga whakairo (carver). Women not allowed near tohunga whakairo while working. tohunga ahurewa (high priest). Highest class. tohunga makutu (shaman)

-TA trained at whare wananga. whare wananga = school in winter months, met up for up to 7 years. astronomy, geneaology, faith-healing, chants/karakia -TM trained at whare maire (house of black arts), often people rejected from whare wananga. Feared for their abilities in magic. Tolerated as a way to control people and human behaviour.

-utu could be sought from tohunga makutu (shaman). Before spell, tohunga would erect signpost indicating the victim. Physical response to seeing sign affected person's mauri.

tuahu
-ahu in other Polynesian languages?

tuku
'tuku rangatira' = gifts between chiefs to strengthen an alliance. Within the sphere of influence of the tribe.

utu
-could be sought from tohunga makutu (shaman). Before spell, tohunga would erect signpost indicating the victim. Physical response to seeing sign affected person's mauri. -utu = equivalence or payment. Gift giving creates imbalance, and so this needed to be rebalanced in future. Utu also compensation for injury. Eg with adultery, if compensation not given willingly, utu was sought by force by custom of taua muru (raiding party who plundered goods) or physical punishment. Utu also revenge against other hapu/iwi for past defeats or encroachment of territory. -utu a consequence of an intertribal marriage, if wife infidelity or husband harsh.

waiata
-traditional medium through which Maori knowledge, history, culture etc have been transmitted over generations.

wairua
Traditional tripartite of human beings: tinana (body), mauri (life force), wairua (spirit) -thought spirit could leave body during dreams and return.

Wahi tapu
Also wāhi taonga

Whaikorero
oratory skills. Important aspect of powhiri process, to reduce distance between hosts and visiting party.

whakataukī
Also whakatauākī

whenua
in death = returning to whenua, to meet Hinenuitepo. bones of ancestors hallows land for descendants. a person is linked to whenua by burying afterbirth. Umbilical cord known as iho whenua, symbolising connection between child and land. Iho whenua marked by planting of tree for children of rangatira high rank. Turangawaewae = standing and identity of people.