Te Ao o te Whaikōrero

By

Poia Rewi

A thesis submitted for the degree of

Doctor of Philosophy At the University of Otago, Dunedin,

New Zealand.

June 2005

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Abstract

Ariā

Te Ao o te Whaikōrero, the ‘world of Māori oratory’, explores the complexity of

Māori oratory, both past and present. What makes whaikōrero more than merely

a theatrical speech is the origin and function of the various components, the rites

associated with the selection and qualification of its exponents, and its delivery.

This thesis delves into the underlying philosophies inherent in whaikōrero

which impact on, and are influenced by, a diverse range of systems within the

Māori world, its culture, etiquette, and belief system. We must also recognise

the effect of colonisation and urbanisation on Māori practices. Whaikōrero is

tragically undermined by some of its ‘performers’ and observers alike, and

possibly, through ignorance, arrogance and complacency, a sense of disregard

has developed about its true value. The effect of this is whaikōrero of inferior

quality. With this in mind, this thesis expounds the ‘underlying philosophies’ of

whaikōrero through both oral and literary sources, as well as objective and

subjective discussion.

The chapters illustrate the inter-tribal, intra-tribal, and individual variations

which make each delivery of whaikōrero unique. The thesis begins with the

origin of whaikōrero, after which modes of learning and the acquisition of

whaikōrero are discussed. This provides the basis to discuss the locations where

whaikōrero takes place and who is permitted to deliver whaikōrero. Having

designated the people to deliver whaikōrero and their ‘space’ for delivery there

is an exploration of the speaker, and the attributes which qualify a particular

individual, or the type of delivery that is acceptable. The issue of ‘quality’, or

lack of it, is of paramount importance in terms of the mana of the individual

performer, and the people (s)he represents. The range of information discussed

up to this point is historical and tracks the evolution of whaikōrero to the

present; the conclusion, therefore, also addresses some of the issues raised

which are potentially challenging in regard to current adherence to custom and

etiquette. This opens the window into the future of whaikōrero, and what

adaptations may lie ahead. Perhaps with broader, and more in-depth discussion,

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and in particular, the explanation of the diversity of whaikōrero, this thesis will

provide a) a means by which the spirit of older whaikōrero can be reinvested in

the modern context by current and potential orators, and b) raise the awareness

of speakers whereby they themselves can seek excellence in their own

whaikōrero. Perhaps with an invigorated approach to both the delivery,

observance, and a more informed appreciation of whaikōrero, there will be a

resurgence of excellence in whaikōrero.

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He mihi

I tīmata ēnei mahi rangahau āku nōku i Te Whare Wānanga o Waikato, nā reira,

aku mihi ki Te Tari Māori, ki Te Pua Wānanga o te Ao, mō ngā mahi tautoko i

aku mahi rangahau i tērā wā, i tērā o ngā kura wānanga: ko Ahorangi Tamati

Reedy, ko Ahorangi Winifred Crombie, ko Tākuta Ray Harlow, ko ngā toi

huarewa, arā, ko Te Wharehuia Milroy rāua ko Hirini Melbourne. Ko te pāpā

tautōhito whāngai reo, ko Tīmoti Kāretu, tae atu ki ngā pūkenga whakawairua i

ngā kōrero tikanga. “Tēnā koutou i tuarā mai i te tuhinga nei.”

Nō te tau rua mano mā whā i whakawhitihia ai taku mahi ki Te Whare Wānanga

o Otāgo: ko Te Ihorei, ko Tānia Ka’ai, tēnā, ko te Tūāhoanga Mātārehu o Te

Mātauranga, ko Murumāra Moorfield, tēnā, ko Tākuta Michael Reilly tēnā.

“Tēnā koutou, Te Tumu, i kawe ai i tēnei tuhinga kia pae ki uta.” Tēnā hoki

koutou i tautoko ā-patopato mai, ā-whakapukapuka mai.

Murumāra, me kore ake koe i eke ai ngā waituhi ki te kōmata o te rangi. Nā tō

whakapono kei te reo Māori te panekiretanga o te whakaaro Māori, ā, mā te reo

Māori anō e taea katoatia ai te ao Māori te whakaataata, te whakawairua, te

whakaihi, te whakawehi, te whakawana, i hūtia ai e koe ngā paiaka o te whare

wānanga mai kore e tāhurihuri mahurangihia ai te ture ‘me reo Pākehā te tuhi.’

He aroha nōu ki te ‘reo,’ he ‘ūpoko māro’ rānei, i ‘pakaru rawa ai te ūpoko,’

nāwai i tika, nāwai i whakaaehia taku tuhi ki te reo Māori, nāwai i ea ai tētahi

manako o te ‘whakapuakanga o Mātaatua’ e kī ana: “Insist that the first

beneficiaries of indigenous knowledge (cultural and intellectual property rights)

must be the direct indigenous descendants of such knowledge” (The Mataatua

Declaration Online), nāwai i whakaaehia kia whakawāhia te tuhinga reo Māori,

nāwai i whakaaehia tō Aotearoa nei hunga pūkenga ki te kaupapa hei hunga aro

matawai. Anei tō tamaiti, anei tō hoa e mihi nei ki a koe; e kurupākara ana a

roto, engari e mū ana a waho.

Ki a koe Tākuta Reilly, hei mātua kaiārahi i ahau i tēnei tuhinga, kei te poho te

ngārahu hei kāinga mō te hana o te kupu paremata ki a koe. E mārama pū ana

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ko āu ake tuhituhi, ko āu ake rangahau te papa o tāu whakamomori kia tutuki kē

ai ko tāku nei tuhinga. Ahakoa te kupu whakamihi kei te ngaro i a au, tēnei te

kirihou nei i te aroha ki a koe i tō whakarangatira mai nei i te kaupapa. Kia

‘mao te marangaipāroa’, kia ‘whiti te rangipaihuarere’ ka hōngongoi te

kaupapa.

Ki ngā maunga kōhā, ki ngā rōma wai terenga kōrero mai i ngā puna mātinitini.

E Koro mā, e Kui mā, i te pō.

Ko koutou te iwi tuaroa i roto i ngā tau whakapūrehurehu

Kia papakura mai koutou i te kākarauritanga o te rā

E kore rawa koutou e ngaro i te mahara.

E ngā pāpara, e ngā whaea, e ngā karawa, e ngā hoa piripono i te ao.

Pouwhare, Kura, Teeps. Kāuru o te rangi, pakiaka o te whenua.

Ki taku hoa rangatira i noho tāne kore nei, ki aku tamariki i noho pāpā kore nei,

arā, ki a Tangiwai, ki a Merirangitīria rāua ko Hīnāmoki, taku aroha mutunga

kore.

Ki tōku pāpā, ki tōku māmā, ki ōku tuākana me ōku tuāhine, ahakoa tē ai he

kōrero i a koutou, ehara, i rongo tā koutou pekepoho i te manaaki.

E te ihi kōrangaranga, te ā tē kitea, te ā tē rangona, he hiringa taketake i hua mai

nei i a koutou, te ‘whānau’, ahakoa piki, ahakoa heke.

Tēnā koutou katoa i rite tonu ai te whakakipakipa mai i ahau kia whakaoti i te

tuhinga nei ‘hei ekenga mā tātou katoa,’ inā tā koutou kōrero, tō koutou

whakaaro “ko koe, ko tātou katoa tēnā. Kia toa koe hei iti kotahi harakoa mō te

iwi.”

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Rārangi kōrero Whārangi Āria ii He mihi iv He mahere xiv He whakaahua xiv Ko Ngā Wāhanga Te Wāhanga Tuatahi: He Kupu whakataki 1 1.1. Te tuku kōrero: “Nā wai ngā kōrero o nehe” 1

1.2. He ketuketu kōrero 3

1.3. Ko ngā hōkikitanga kōrero 4

1.4. Ko ngā uiui 4

1.5. Te tāhuhu rangahau 7

1.6. Te riro kōrero mai 7

1.7. Ko ngā iwi o ngā kaikōrero 9

1.8. Ko ngā kōrero ake a ngā kaikōrero e whakauruhia ana ki te 10 tuhinga nei 1.9. Te whakaae kia kōrero mai 10

1.10. Ko ngā tāinga kupu 11

1.11. Ko ngā tauira whaikōrero 12

1.12. Te pou o te tuhinga 12

Te Wāhanga Tuarua: He whakatātūtū: he aha te 15 whaikōrero? 2.1 Te pūtake o te whaikōrero 15

2.2 Nā te rapunga i te ao mārama, i hua mai ai te whaikōrero i te 15 wheiao 2.3 I takea mai te whaikōrero i te rapuhanga a Māui-tikitiki-a 17 Taranga i te oranga tonutanga mō te tangata 2.4 He kākano i ruia mai Rangiātea 17

2.5 I ahua noa mai te whaikōrero i te āhei ki te kōrero 18

2.6 Kua pae te whaikōrero ki ngā takutai o Aotearoa 18

2.7 He whakatakoto kaupapa ki te aroaro o te iwi 19

2.8 He tikanga whakatau manuhiri mā te reo Māori, me te whaiwhai 20 kaupapa

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2.9 Ko te reo o te whaikōrero 21

2.10 Ko te kupu ‘whaikōrero’ 22

2.11 Me piri ngā heke ki te tāhuhu kōrero 23

2.12 He tātari, he whakawhitiwhiti whakaaro mō te whaiwhai kōrero 25

2.13 He whakaari nā te tinana i ngā kupu i takea mai i te hinengaro, i 27 whakawairuahia e te ngākau, i whiua mā te waha

2.14 He kapinga kōrero 27

Te Wāhanga Tuatoru: He pēhea te ako i te whaikōrero? 29 3.1 Te tuku kōrero, mātauranga hoki 29

3.2 He hao, he tiaki 30

3.3 Wānanga tahito, ko te whare wānanga tērā 31

3.3.1 Ko te mahara: ‘Whakairohia ki tōu rae, ki ōu toto’ 32

3.4 Te kura wānanga 34

3.5 Te whare wānanga Pākehā 36

3.6 Te wherereitaga, ko te tohi 39

3.7 He pūkenga tangata, he pūmanawa 39

3.8 He mea tohu e ‘Mea’ pakeke 40

3.9 Mā te mahi e whakaū 42

3.10 Mā te kite, mā te rongo e mau ai te whaikōrero 42

3.11 “Māu anō koe e whakaako” 48

3.12 I whiua e te wā 49

3.13 Ko Pei Te Hurinui, ko Te Rāwhiti Ihaka, ko Te Hui Ahurei 49

3.14 Te reo irirangi 50

3.15 He kapinga kōrero 50

Te Wāhanga Tuawhā: Hei āhea kīa ai he whaikōrero? 53 4.1 Ko te whai pānga o ngā tikanga tūtakitaki 53

4.2 Ko hea te wāhi whaikōrero? 54

4.3 Ko te tangata whenua 55

4.4 Ko te manu(w)hiri 57

4.5 He mahi ōkawa, he ōpaki rānei? 60

4.6 Ko ‘marae ātea’ 64

4.7 Mā te tangata anō e whakatapu te wāhi ki a ia 70

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4.8 Me marae ātea e kīa ai he whaikōrero? 70

4.9 Ko te whai wāhi a ngā atua Māori ki te marae 72

4.10 Ko Tū, ko Tū-mata-uenga 75

4.11 Ko Tāne, ko Rongo-mā-Tāne 75

4.12 Ko Rongo, ko Tahu 77

4.13 He aha te wāhi ki tēnā atua, ki tēnā atua? 77

4.14 Te whakatakoto tūpāpaku i roto i te whare tipuna 80

4.15 He whaikōrero i whare kē 80

4.16 He whakarāpopototanga i ngā whakautu e pā ana ki te wāhi e tū 85 ai ngā whaikōrero

4.17 He mahinga ōkawa, he pūweru papai 86

4.17.1 He pūeru papai 87

4.17.2 Te mau ohorere 89

4.17.3 Te tangotango koti 91

4.17.4 Te tangotango pōtae 92

4.18 He take anō hei whakaaroaro 92

4.19 He paearu ārahi noa 94

4.20 Ko tā te whaikōrero he whakaū, he whakatakoto tikanga 96

4.20.1 Ko tā te whaikōrero he paihere i ngā tai tuatawhiti a 97 Kui mā, a Koro mā, ki ngā tai tata o te rā nei. Ko te kawa tēnā, ko te tikanga tēnā, ko te taha wairua tēnā, ko te whakapono tēnā

4.20.2 Nau mai tātou i runga i te reo karanga o te rā 97

4.20.3 Tuia ngā whītau here tāngata 99

4.20.4 He tohu mana 100

4.20.5 He whakaaraara, he whakaihiihi i te iwi 101

4.21 He kapinga kōrero 101

Te Wāhanga Tuarima: Ko wai mā te hunga whaikōrero? 103 5.1 Kia tangata pūkenga, kia whai mana te hunga whaikōrero 104

5.2 Mā te ure tārewa e tohu te hunga whaikōrero 107

5.3 Kei te pāpā te mana whaikōrero 108

5.4 Kei raro te pāpā, kei runga ko te tama 111

5.4.1 E memeha ana te ngoi, kei runga ko te teina 114

5.4.2 Ko te tuakana ki konei, ko te teina ki korā 114

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5.4.3 Mā te mōhio e whai wāhi ai te teina ki te whaikōrero 116

5.5 Mā te hanga o te hui e tohu mā wai e whaikōrero 117

5.6 Ko ngā paihere o te kirimate 118

5.7 Kia pupū ake te wairua hiahia i roto i te tangata, koia tēnā 119

5.8 He whakamahana tūru te mahi 120

5.9 Te tū a te wahine 121

5.10 “He rākau e taea te karo, he tao kī e kore e taea.” 125

5.10.1 Ko te kotinga o te kakī 127

5.10.2 E kī ana ngā kupu a te Atua 127

5.10.3 Ko Tū ki waho, ko Rongo ki roto 128

5.10.4 Ko te karanga te whaikōrero a te wāhine 129

5.10.5 Whāia tā ngā Rōmana, tāne mai, wāhine mai 130

5.10.6 ‘He mahi tā ngā tāne, he mahi tā ngā wāhine’ 130

5.10.7 Katoa ngā wahine e taea ana? 132

5.10.8 He pūkenga ō te wahine 133

5.11 He kapinga kōrero 135

Te Wāhanga Tuaono: He aha ngā pūkenga o te whaikōrero, 137 o te tangata whaikōrero? 6.1 Te whakatakoto i te kupu 138

6.2 Ko te kupu kia poto, ki hāngai 139

6.3 Ko te kiko o te kōrero 140

6.4 Ko te whakaputa whakaaro, kōrero hou 141

6.5 Ko te tiki waiata 142

6.6 He whakatangatanga pāpāringa, he mingo kata, he ngahau 143

6.7 He tiki whakataukī hei whakarāpopoto, hei whakaariari i te ao 143 ki te hinengaro

6.8 He tātai whakapapa 144

6.9 He kōrero tahito, he kupu whakarite 146

6.10 He tūtohu whenua 148

6.11 Hokia ngā ‘kete kīanga’ 150

6.12 Te whiu o te reo 152

6.13 Ko te tūone: he wana te tū, me he ‘manu hakahaka’ 155

6.14 He tū whakaiti 159

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6.15 Te piu i te rākau 160

6.16 Ko ngā momo puritanga ā-ringa nei 163

6.16.1 Ko te tiripou, ko te turupou, ko te tokotoko 164

6.16.2 Kīhai koe i ākina ki te parāoa, i whiua ki te tao roa! 166

6.16.3 E pai mai ana te rākau i waho, engari i roto 170

6.16.4 Ko wai mā te hunga whakamahi i ngā momo? 170

6.16.5 Te mau patu i ēnei rā 170

6.16.6 He aha te take kāre e tino whakamahia? 172

6.17 He rangaranga pūkenga whaikōrero 173

6.18 He kapinga kōrero 180

Te Wāhanga Tuawhitu: Ko te mana o te whaikōrero 181 7.1 Ko te mana atua 181

7.2 Ko te mana whenua 182

7.3 He tapu te whaikōrero 183

7.4 Ko te mana tangata 185

7.5 He kanohi koe mō te iwi 190

7.6 Ko ō wai tikanga hei whai? 192

7.7 He haukoti, he whakapōrearea, he takahi i te mana o te kai- 192 kōrero, te hunga whakarongo rānei

7.8 He tauhou, he autaia: he kūare, he kore mōhio 194

7.9 Kia tūpato i tōu pai 195

7.10 He tāwai i te tangata te whiu, he kanga, he mākutu, he 197 whaiwhaiā, he mauāhara

7.11 He whakaiti i te mana whaikōrero 198

7.12 He tohu hē pea i te whaikōrero 199

7.13 He kapinga kōrero 201

Te Wāhanga Tuawaru: Te Pae Whaikōrero 204 8.1 Te nōhanga o te pae 207

8.1.1 Te nōhanga pae tangata whenua 209

8.1.2 Te nōhanga pae manuhiri 211

8.2 Te pae tangata whenua i roto i te whare 213

8.2.1 Te pae manuhiri i roto i te whare 213

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8.3 Ko ‘pāeke’, ko ‘tauutuutu’ 214

8.3.1 Ko tauutuutu 217

8.3.2 Ko pāeke 219

8.4 Ko ngā painga me ngā ngoikoretanga o ngā kawa kōrero 220

8.4.1 He aha ia nei te pai o ‘pāeke’? 220

8.4.2 He aha ia nei ngā āhuatanga ngoikore o ‘pāeke’? 221

8.4.3 He aha ia nei te pai o ‘tauutuutu’? 222

8.4.4 He aha ia nei ngā ngoikoretanga o ‘tauutuutu’? 222

8.5 Ko pāeke, ko tauutuutu rānei te hari? 224

8.5.1 Ko pāeke, ko tauutuutu hoki 225

8.6 Ko ngā wehenga tauira hari 225

8.7 Whakarārangihia te pae, ka rere arotahi ngā whaikōrero 230

8.8 Te whakanoho i te pae i roto i te wharenui 231

8.9 Ko te tū a te kaikōrero 233

8.10 Kia piri, kia aronui 234

8.11 Ko ngā wehenga kaikōrero i runga i te pae 235

8.11.1 Ko wai rā hoki hei ‘kaiwāhi’? 239

8.11.2 Ko wai rā hei ‘pou mō waenganui’? 241

8.11.3 Ko te ‘tangata kōpani’ 242

8.11.4 Puritia he matā, kia kotahi te wahangū 245

8.12 Te mahi a ngā kaikōrero tangata whenua 246

8.12.1 Te mahi a ngā kaikōrero manuhiri 246

8.13 “Ko te rukuruku a Whakaotirangi” 247

8.13.1 Ko te rau nōti, ko te kapa 249

8.13.2 He koha kai 251

8.13.3 He koha tangata? 252

8.13.4 Te āhua whakatakoto atu i te koha 253

8.13.4.1 Me te manu huna a Tāne, he kōkuhu, kōkohu 254

8.13.5 Hei āhea whakatakotohia ai te koha? 255

8.13.6 Te āhua tiki mai i te koha 256

8.13.6.1 Me te karaehe tōku rite 256

8.13.7 Te karanga tuku/tiki i te koha 257

8.13.8 He koha i whakahokia 257

8.14 He kapinga kōrero 258

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Te Wāhanga Tuaiwa: Te Hanga o te Whaikōrero 260 9.1 Ko te tauparapara a te tangata whenua 262

9.1.1 Ko te tauparapara a te manuhiri 268

9.2 Ko te whakaaraara 270

9.3 He mihi tā te tangata whenua 275

9.3.1 Ko te mihi a te tangata whenua ki te atua 276

9.3.2 Ko te mihi a te manuhiri ki te atua 276

9.3.3 Ko te mihi a te tangata whenua ki te hunga ora 278

9.3.4 Ko te mihi a te manuhiri ki te hunga ora 278

9.3.5 Ko te mihi a te manuhiri ki te manuhiri 279

9.3.6 Ko te mihi a te tangata whenua ki te marae 280

9.3.7 Ko te mihi a te manuhiri ki te marae 280

9.4 Ko te poroporoaki a te tangata whenua i ngā mate 281

9.4.1 Ko te poroporoaki a te manuhiri i ngā mate 282

9.5 Ko te mihi a te tangata whenua ki te kāhui ariki 284

9.6 Ko te kaupapa o te rā 284

9.7 Ko te waiata 285

9.7.1 He whakaū tā te waiata i te whaikōrero? 286

9.7.2 He tautoko tā te waiata? 288

9.7.3 He aha te momo waiata hei hari? 289

9.7.4 Mā te tāne, mā te wahine rānei e hiki te waiata? 292

9.7.5 Me tū ngā kaiwaiata ki hea? 294

9.7.6 Mutu ana te waiata, kua aha? 295

9.7.7 Ko te ako i te waiata mōteatea 297

9.8 Te hanga o te whaikōrero: taha tangata whenua, taha manuhiri 297

hoki

9.8.1 Tauparapara tangata whenua, manuhiri rānei 298

9.9 He kōrero whakakapi 298

9.9.1 Ko te kīanga ‘Āpiti hono, tātai hono’ hei kōrero whakakapi 298

9.9.2 Ko te waiata hei whakakapi 301

9.9.3 Ko te haka hei whakakapi 301

9.9.4 Ko te tuku koha hei whakakapi 302

9.10 Ko te hanga o te whaikōrero i roto i te whare 302

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9.11 He whakarārangi kōrero hei rangaranga i ngā whakaaro 302

9.11.1 He tauira whakarārangi whaikōrero 304

9.11.2 Ko te hanga ki tā ngā kaikōrero manuhiri 304

9.12 He kapinga kōrero 307

Te Wāhanga Tuangahuru: He whakatepenga kōrero 311 10.1 He aha tō te kaikōrero o nehe rite ki ō ēnei rā? 316

10.2 Te taenga mai o Tauiwi 318

10.3 Ko te karaitiana 319

10.4 He tikanga hou nō wāhi kē: he nuku nō te tangata ki wāhi kē 320 noho ai

10.5 Ko te puna reo 321

10.6 He ako ā-kākā te ako 324

10.7 Ko te puna mātauranga 325

10.8 He ngahau 327

10.9 He kura wānanga 327

10.10 Ko te tū 328

10.11 Ko te whaikōrero a te hunga turi, a te hunga wahangū 329

10.12 Whakatipuria ngā reanga 330

10.13 He ahunga kē: whakaaehia te whare tangata kia whaikōrero! 330

10.14 Mā te Māori anake te whaikōrero? 333

10.15 He kapinga kōrero 336

Rārangi Kupu Hou 341 Ko ngā puna kōrero 343 He āpitihanga 362

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He Mahere

Te Mahere Whārangi Tuatahi He paearu kōrero ōkawa, kōrero ōpaki 62

Tuarua Ko te whakapapa whānui o Ranginui 74 rāua ko Papa-tū-ā-nuku

Tuatoru Te hā o te karanga 125

Tuawhā He pūkenga whaikōrero 178

Tuarima He pūkenga whaikōrero 2 179

Tuaono Te wehenga ōrau tauutuutu, pāeke 226

Tuawhitu Ko ngā hari ā-waka, ā-iwi 227

Tuawaru He tauira rangaranga whaikōrero 261

He Whakaahua Te Whakaahua Whārangi Tuatahi Ko te wahanui ki te marae ātea 65

Tuarua Ko te marae ātea 65 Tuatoru Ko Mita Taupopoki me tana toki 157

Tuawhā He ‘War speech’ 161

Tuarima He wahaika 161

Tuaono He kotiate 162

Tuawhitu He momo patu poto 162

Tuawaru Ko Eruera Stirling 164

Tuaiwa Ko Wharekawa Kaa e piu ana i tana tiripou 165

Tekau Whakakōrerohia te tinana 166

Tekau mā tahi He tewhatewha 168

Tekau mā rua He tangata pupuri tewhatewha 168

Tekau mā toru He wahaika, he mere, he toki 169

Tekau mā whā Ko Hieke Tupe 173

Tekau mā rima Ko Hamuera Mitchell 173

Tekau mā ono Ko te pae o te marae o Painoaiho 208

Tekau mā whitu He pae ‘whakawhiti’ 209

Tekau mā waru He pae mātotoru 210

Tekau mā iwa Ko te pae tangata whenua i roto i te whare 213

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E rua tekau Ko te pae manuhiri i roto i te wharenui 214

E rua tekau mā tahi Ko ngā wehenga iwi o Te Ika-a-Māui 228

E rua tekau mā rua Ko ngā wehenga iwi o Te Waipounamu 229

E rua tekau mā toru Ko te waiata tautoko i te kaikōrero 295

E rua tekau mā whā Ko te rōpū tautoko i te kaikōrero 295

E rua tekau mā rima He ngeri, he haka rānei 302

1

Te Wāhanga Tuatahi

He Kupu Whakataki 1.1 Te tuku kōrero: ‘Nā wai ngā kōrero o nehe?’

Ahakoa ko hea te marae, ahakoa ko wai te kaikōrero, he pātai tēnei i toko ai i aku

mahara i a au e rongorongo ana i ngā mihimihi a ngā tāngata i tōku taha mō ngā

kōrero whakamihi e pau monemone nei ki tēnā kaikōrero, ki tēnā kaikōrero,

whaikōrero mai, kauhau mai, wānanga mai. Ko te aroha i ahau i ētahi wā, ko taku

whakapae, nā tētahi kē tēnā kōrero, anā, ko tā te kaikōrero noa nei he waha kau i

aua kupu ātaahua, i aua kupu whai whakaaro, engari, ki ahau nei, e tika kē ana kia

whai whakaaro ki ngā tīpuna nā rātou ēnā kōrero i tuku iho. Ehara tāku i te

whakahē nei i te tangata e waha ana i ngā kōrero, inā hoki, mei kore te hunga e

waha nei i ngā whakatewhatewha o nehe, kua ‘puehu’ noa aua kōrero me ngā

mahara ki ngā tīpuna nā rātou i tuku iho mai ki ngā reanga. Ko tāku noa, he uta

whakanui ki runga i a rāua tahi, arā, ki runga i te kaikōrero o tēnei rā i tāna kapo, i

tāna pupuri, i tāna tuku ki ngā reanga o te rā hei puiaki mā rātou e toa ai rātou hei

‘iti kotahi harakoa’ mō ō rātou iwi hei te wā ki a rātou, ā, he whakapūmau i te mihi

whakaikeike ki runga i a Ika a Whiro mā, ki runga i a Kōruhe Whakau mā, mōna i

waihanga kōrero ai, mōna i kapo ai i te kōrero a tini tāngata i mua atu i a ia, mōna

i whakatūāpā ai i te pūmotomoto ki tēnā ikeiketanga mātauranga o te ao Māori, ki

tēnā pīnakitanga whakaaro tuakiuki, e mau tonu ai te mauri o aua kōrero me te hā i

whai wairua tapu ai aua kōrero. Nā konei hoki i Māori ai a Māori, i Te Arawa ai a

Te Arawa, i Ngāti Manawa ai a Ngāti Manawa, i Tūwharetoa ai a Tūwharetoa, i

Tūhoe ai a Tūhoe. Nā konei i tino tangata ai ahau i tēnei ao, ā, mā konei e ahurei ai

āku tamariki hei te wā ki a rātou. Koia tēnei te whītau i tuia mai i a Rangi-nui rāua

ko Papa-tū-ā-nuku ki ā rāua tamariki, mai i ā rāua tamariki ki a Hine-ahu-one, nā, i

a Hine-ahu-one, ko te ira e tangata nei ahau i tēnei ao. Koia ēnei kupu tuhituhi, he

‘kōrero tuku iho.’

Ahakoa e kōrerohia ana te āhua ako, me te āhua tuku iho i ngā kōrero o nehe, i Te

Wāhanga Tuatoru, me paku whakatātūtū pea te pānga mai o tēnei kaupapa ki āku

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mahi rangahau nei. Ko ngā kōrero tuku iho nei he ‘moana mātauranga’ tonu atu, ā,

ko ngā kōrero mō tēnei tuhinga, mō te whaikōrero nei, he ‘riponga kōrero’ noa

iho. Nā reira, ko ngā tini hōkikitanga kōrero e pā ana ki tēnei tuhinga, he

komititanga nō ngā roma waituhi ā-tuhinga, he karapinepinetanga ia terenga

kōrero mai i ngā pūaha whānui o te ao. Anei te kōrero a King (1977: 18):

“Education . . . is a direction, not a destination.” Nā, ki te whāia te wairua o tāna i

kī ai, ka mōhio ngā tāngata katoa, e kore e riro katoa mai te mātauranga, engari,

kei te rapunga te whakatutukitanga. Ko te arunga te mea nui. Arā anō te kī a Te

Wharehuia Milroy, ‘ki te kore he whakakitenga, ka mate te iwi,’ nā reira, ko tētahi

o ngā tino hua o te mātauranga, ko te whāia o taua mātauranga, ehara ko te rironga

noa mai. Inā anō te kōrero a te Matua Tangata, ‘Kei roto i te pōuri te māramatanga

e whiti ana, engari, kīhai i mau i roto i te pōuri.’ Ko tāku ake whakamāoritanga i

tēnei kōrero āna, ānō nei, ko te ‘pōuritanga’ e kōrero nei ia, ko te noho kūare, ko te

kore mōhio. Nā, hei te wā ka ako haere te tangata pēnei, ka mōhio, hei te

mōhiotanga, kua mārama, nā reira, kua kore te pōuri i pōuri, ā, kāore he take o te

kimi i te mea kei a koe. Ki ahau nei, ka pēnei anō te ako, otirā, te rangahau kōrero.

Ka tīmata mai i te pōuri, engari, ka puta ki te ao mārama, nā reira, ka tīmata anō te

rangahau a te tangata i tētahi kaupapa hou kē i te pōuri, kia pai anō ai tana puta ki

te ao mārama. Nā runga i ēnei maramara kōrero a King rāua ko Te Turuki, he

wawata kau noa, he pāhewahewa noa iho rānei pea taku kī ‘kei konei te katoa o

ngā kōrero,’ inā he nui tonu ngā āhuatanga hei wānanga e whakapūrehu mai rā i te

karetai o te moana mātauranga nei, anā, ko tēnei e kī ana, e kore rawa e tutuki

rawa kia kapi katoa.

He ngākau nui nōku ki ngā kōrero e pā ana ki te iwi Māori, otirā, ki ōku

kārangaranga iwi maha, i rekareka mai ai te whaiwhaihia o ngā kōrero tikanga. Ko

au noa tēnei e whakapae ana, i tīmata noa ake i tōku koroua whāngai, i a Hani

Waiti, inā, ko ōku mahara ki tōku pūhoutanga, ko ngā hui Ringatū ki Te Whānau-

a-Apanui, ki Te Whānau-a-Tairongo ki Te Wainui, ki Maungapōhatu. He tau noho

rekereke ēnā ko te wawara kau noa o ngā karakia Ringatū hei whakakākarauri i te

rā, hei hī mai anō i te rā i te atatū. I te korenga i mārama rawa i ērā tau tamariki, ko

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te whakapono kē ia, ahakoa kāore i whakarongohia atu ngā kōrero, ko te whāngai

kēhia mai, ‘ei, koia tērā.’ Nā runga pea i te kitekite a ēnā pā whakawairua, nā

runga pea i te wawata o ēnā kaumātua ‘i whakataua ō rātou kiri ki te anuhe

tawatawa o ngā kōrero o nehe,’ nā runga pea i te whakapono a te hunga

whakakikokiko i te taumata o te māhaki ‘tērā pea he take tō tēnei mokopuna, tō

tēnei tāhae,’ ka ‘tūāpātia mai te huarahi’ mōku. I runga i te whakaaro ‘he mānga

kai nā tēnei, he mānga kai nā tēnā,’ e pūhekī ai te waha i te ‘kai penapena’ e hua ai

te ora. Inā te kōrero a Reilly (n.d.: 2): “One of the fundamental notions of Māori

society is the respect for elders whose wisdom embodies the past.” Nā reira, e huri

arorangi ana aku mihi ki a ‘tini ngerongero’ mā, ki a rātou katoa i koha mai ai i

ngā kōrero e mōhio ana rātou ki ahau, otirā, hei pūtiki kōrero whakawhiti ki tēnā

reanga, ki tēnā whakapaparanga.

1.2 He ketuketu kōrero

Mehemea he hāngai ake, he tōtika ake ngā momo rangahau mō te iwi Māori, ka tirohia

māriretia te iwi Māori, inā te kōrero a Durie (1998: 65) mō te hunga rangahau i te Māori o

mua:

They [researchers] must come to a better understanding of Māori society if they are to measure past conflict and conduct in cultural context. To understand that society they must look inside its thought concepts, philosophy and underlying values and avoid interpretations from an outward appearance. They must consider the social structure not just in terms of how it looks but with regard for the likely reasons for it. It will be important to consider the poetry, songs, legends, proverbs, idiom and forms of speech-making.

Inā whakawhāitihia mai tēnei momo whakaaro ki te mahi whaikōrero nei, ka whakaarohia

ngā āhuatanga katoa o te ao Māori e pā mai ana ki te mahi whaikōrero, inā, ehara i te mahi

kōrero noa iho, nā, mā te tuhinga nei pea e mārama ake ai te kitea o ngā kaupapa whānui o

te ao Māori e whai pānga nei ki te mahi whaikōrero.

I runga anō i te ia o te rangahau kaupapa, ka whai take anō te āhua o te ‘rangahau

kaupapa Māori’. He tokomaha kē ngā whakahau a Ngāi Māori whai mātauranga

puta noa e akiaki ana i te hunga rangahau i ngā kaupapa Māori kia kaha kē te

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whāia o ētahi tikanga, o ētahi whakaritenga e Māori kē ake ai te huarahi rangahau,

te wairua rangahau, me te aha, mā konā e hāngai kē ake ai ngā kōrero mō te

Māori. Ko tā Bevan-Brown (1998: 231):

Māori research must be conducted within a Māori cultural framework. This means it must stem from a Māori world view, be based on Māori epistemology and incorporate Māori concepts, knowledge, skills, experiences, attitudes, processes, practices, customs, reo, values and beliefs.

1.3 Ko ngā hōkikitanga kōrero

Tērā te tohutohu mai a tētahi tohunga rongoā Māori, kia ‘kaua e whatia mai ngā

rau o te rākau kotahi hei rongoā i ō mate,’ inā, ka nui rawa tō whakamana i tēnā

rākau, ka mutu, ka pūāhaetia te rākau kotahi e ngā momo rākau rongoā pērā o te

wao i tōna mana nui ki te whakaora i te tangata. Ko tā taua tohunga kōrero mai,

me whati kē mai ngā rau i ngā rākau rerekē, kia ōrite ai te whāngai a aua rākau

katoa i ō rātou mauri ora ki roto i te tangata, kia kore ai tētahi rākau e whakahīhī,

kia nui ai hoki te mana ki aua rākau katoa. Ko tā te tohunga mahi rongoā mahi

whakarite tāku i whai ai hei tikanga rangahau māku, inā, kua tae atu ahau ki te

kōrero ki ngā kaumātua, kua wherawherahia te mahi a te pukapuka, kua tangohia

mai i ērā atu tini tuhinga kei te ipurangi, me ngā puna hōkikitanga e paenga ana

kei ngā pūkete ā-tāngata kē. Ānō he rākau rongoā, mā te puta haere ki ngā tini

kaumātua e kore ai tētahi e rangatira ake i tētahi i roto i tēnei mahi, nā reira, nā te

katoa o ngā kaikōrero mai i rongoā te ngaro haeretanga o ngā kōrero e pā ana ki te

whaikōrero mā te tukutuku mai a tēnā, a tēnā i tāna paku mōhiotanga ki ia

wāhanga o te tuhinga nei.

1.4 Ko ngā uiui

Arā te kōrero a Buck i roto i tā Cox (1993: 12) mō te hunga e aro nui ana ki ngā

kupu tā anake, me te aha, he uaua tā taua momo hunga whakaae, he uaua tā taua

momo hunga tautoko i ngā kōrero tuku iho mā te waha. Ko ngā whakahē a Buck i

tuhia e Reilly (n.d.: 23) mō te hunga whakahē i te āhei o tētahi iwi ki te tuku

kōrero mā te waha he pēnei kē:

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‘Civilised man’ . . . had grown sceptical of the human ability to remember and transmit material over a long period of time. Thus they had become sceptical of ‘uncivilized man’s’ ability to pass such information down through the generations without committing it to paper.

Ahakoa tēnā, he wāhanga nui tō ngā kōrero ā-waha tonu nei i roto i tēnei tuhinga

āku ki a au, inā hoki te kaha ōriterite o ngā tuhinga e pā ana ki te whaikōrero. He

huarahi whakarangatira tēnei nāku i ngā kaumātua, i ngā kuia o te ao Māori me te

hunga nāna i whāngai aua kōrero ki ia reanga, ki ia whakapaparanga, tau mai nei

ki a rātou, me te mea, tūmeke katoa ana te hunga taunga ki te kupu tā, i te kaha

maumahara o te hunga ‘tuku kōrero mā te waha tonu.’ Ko au tēnei e tautoko ana i

tā Cox (1993: 12) me tana kī, “the mnemonic capacity of scholars trained in oral

history has astounded counterparts.” Me mārama pū nei ki te āhua o te hunga

whakamana i te kupu, inā te kōrero a Orbell (1978:6):

In Maori society, as in other societies which make no use of writing, language was always experienced as a part of lived reality, and because of this it possessed great weight and finality. Whereas we, in our print culture, say that ‘actions speak louder than words’, people living in oral cultures considered words to be a form of action.

Arā anō ngā whakamārama a Cox (1993: 13) e tohe ana kia mau tonu ai te āhua

tuku kōrero mā te waha:

It is important to remember that oral tradition has not ceased just because a more ‘acceptable’ alternative is available. Māori continue to store, maintain, and transmit historical details orally. For Māori, this information is vital to the social, economic, and political well-being of groups, and is consequently a dynamic resource. The same events in which many ancestral figures have played a part are retold through waiata (songs), whakatauki (proverbial expressions). Whakapapa (genealogical tables), and whaikorero (formal speeches).

E tautokohia ana hoki te tuku kōrero ā-waha e McCrae i roto i tā Thornton (1999:

2) i roto i ngā momo whakahaere rerekē o te wā, inā:

On tribal meeting grounds, in formal ceremonies, in verbal depositions to land tribunals, in the teachings of elders to their chosen young, even in

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casual talk, the Māori oral legacy is still heard.

E kōrerohia ana hoki e Thornton (1999: 4) ngā huarahi pupuri kōrero:

There are two avenues of transmission by which we have knowledge of an oral literature today: one is a living oral tradition coming right down to the present time; the other is through manuscripts and tapes in which that oral tradition has been fixed and so preserved.

Nā reira, he aha te hē o te whaiwhai i ngā kōrero ā-waha, me te uta i ngā

whakapono ki runga i aua kōrero, mena he tāngata i mana ai ā rātou kupu? Kei

roto i te kōrero a Shortland (1856: vii-viii) e whai ake nei te hua o ngā kōrero tuku

iho, arā:

What more convincing proof can there be that the New Zealanders have preserved from remote ages oral records of their history, by committing them to memory, and so transmitting them, from generation to generation, down to the present time; and that these oral records contain the germs of truth?

Nōhea au e whakaae he ‘maramara pono’ ēnei kōrero a ngā pākeke kua tuhia e au i

tēnei tuhinga, heoi kē, koinei ō rātou whakaaro, koinei ā rātou i maumahara ai. Ka

waiho tonu mā te whakapono, mā te wānanga hoki a tēnā kaipānui i ngā kōrero nei

e kite ai ia i te tika me te pono. Heoi anō tāku ki tā Cox i runga nei, he tautoko.

Kāti, ko tāku e tohe nei, ahakoa te kaha o te kupu tā i te ao Māori o ēnei rā, he

mana tonu tō ngā kōrero tuku iho, ā, mā konā kē e rangona ai te wairua o te ao

tahito. Nā, mā ngā ‘maramara pono’ pēnā i tā Shortland e kī nei pea e tika ake ai te

whakakitea, te whakaatahia, te tuhia o ngā kōrero tikanga-hītori hoki o te iwi nā

runga anō i ngā kōrero a te hunga nōna taua iwi. E kī ana hoki a Reilly (n.d.: 18),

ahakoa ngā whakahē a ngā tāngata rapu i ngā kōrero o nehe ki ngā kōrero tuku iho

mā te waha i te rau tau kotahi mano, e waru rau, tae atu ki te tīmatanga o te rau tau

kotahi mano, e iwa rau, i tīmata mai te hingahinga o tēnei momo ki ngā kōrero

pēnei, inā, hei tā rātou, nō te hunga taketake ēnei momo kōrero, ka mutu, ka tīmata

te whakaaehia o ngā kōrero ā-waha i te wā i tuhia.

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1.5 Te tāhuhu rangahau

Mātua arohia ai e au te kaupapa tuku kōrero nei mā te waha hei mātāmua mō te

tāhuhu rangahau o tēnei tuhinga, kia noho ko ngā tuhinga ā-pukapuka hei

mātāmuri kē. I āta tāria rawatia ngā kupu tuhituhi te pānui kia oti rā anō mai te

nuinga o ngā kaikōrero te uiui. Ko te whakaaro ia i pēnei ai, he whakapae nāku, ki

te kaha rawa te pānui i ngā tuhinga i roto i ngā pukapuka, tērā pea ka riro mā ēnei

tū tuhinga, mā ngā whakapae me ngā whakaaro hōhonu hoki i roto, e whakawhāiti

tāku titiro ki te kaupapa nei, e tō rānei te āhua o aku pātai ki ngā kaumātua. Ko te

mate ia o te pēnei e kopi nei ahau, ko te tītaha o taku rangahau, ko te kōnakonako

o te kitea o te hua o te ‘tuku kōrero ā-waha.’ Ki te whakawaia taku whai, ki te

warea rānei te āhua o taku titiro nā tōku rotua e ngā tuhinga huhua, he pirorehe kē

tēnei ki ahau. Ki a au nei, mā te aro tuatahi ki ngā kōrero tuku iho a ēnei kaumātua

e mau tonu ai te mana tuku kōrero pēnā kia aweawe. Ko te reo te waka o te

whakaaro. Ko te reo te aho ki te ao Māori.

1.6 Te riro kōrero mai

Ko te whakahaere uiui ā-waha tētahi huarahi e taea ai e au ngā whakanikoniko i

kōrerohia ake rā e au te totoro (Tirohia ngā pātai i mātua whiua kei te Āpitihanga

A). He mea whakarite te nuinga o ngā uiuitanga, engari, tokorima, me kī, he

kōrero noa mai i ngā mōhiotanga kei a rātou. I tīmata mai taku uiui i ngā tāngata

nei mai i te tau 1995-2003. Arā anō ētahi pākeke i mate i mua paku atu i taku

taenga ki a rāua, nā, nā konei hoki au i whakakipakipahia ai kia tere taku whaiwhai

haere i ngā kaikōrero. E toru tekau mā tahi ngā tāngata i whakaae kia kōrero tahi

mātou. I whakatauhia ngā wāhi kōrero i runga i ngā hiahia o ngā kaikōrero, nā

reira, ko ō rātou kāinga ētahi wāhi, ko ngā marae ētahi wāhi, ko tōku kāinga tētahi,

ko ngā hohipera ētahi, ko ngā tari mahi ētahi, ko ngā Whare Wānanga ētahi. Nā

reira, me mihi, ka tika, tā rātou whakawātea mai i a rātou ki te kōrero. Me mihi

hoki te kotahi hāora, te rima hāora, i haohia e au ēnei kuia, koroua, ki a au kia

kōrero mai mō te whaikōrero. Ahakoa te nuinga i mōhio mai ki ahau, ki tōku

whānau rānei, tērā anō ētahi e tauhou nei ahau ki a rātou, i whakaae mai, i huaki

mai i ō rātou ngākau, i hora kai mai, kia tutuki tāku i kimi ai. I ētahi wā, ko te

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whakaaro i ahau, ko au te ‘manu tāhae huna a Tāne’ e whakaaetia ana e te pāpā, e

te kaumātua o ētahi kē kia hopu i ā rātou kōrero, tē riro kē ai i tētahi tamaiti ake, tē

riro kē ai i tētahi mokopuna ake, tē riro kē ai i tētahi atu rānei o tō rātou iwi ake.

Me pēhea he kōrero māku hei kupu paremata ki ō koutou whakaaro rangatira, ki te

kaupapa, otirā, ki ahau tonu nei? E kore a kupu e taea, engari, te pātuki o te aroha i

te tarauma, e kore e kati.

I whiriwhirihia te nuinga o ngā tāngata nei hei tāngata uiui nā tō rātou rongonui ki

a au nei hei tāngata whaikōrero, he rongonui i ō rātou rohe ake, he rongonui rānei i

ā rātou hāereeretanga puta noa i te motu, i rongonui rānei i te takaahuareka o ā

rātou whaikōrero i hokahoka nei i ngā parihau o Tāwhiri-mātea, nā, i tau iho kia

kaingākautia e ngā taringa o te motu ki reira kōhā ai tōna rongonui, ki reira

poipoia ake tōna pai, tōna tau, e te ngutu o te tāngata. He mea whiriwhiri hoki

rātou nā te tohutohu rānei a ētahi he pai te uiui i a rātou mō te whaikōrero. Kua

tīkina mai ēnei tāngata, ēnei pākeke, ēnei koroua, ēnei kuia, ēnei taringa huruhuru

o ēnei tau (1990) i te mea i tīmata ake tā rātou whai, tā rātou whakarongo, ki ngā

koroua o ngā tau huataki i tēnei rau tau, anā, nā reira i rongo ā-taringa tonu ai rātou

i ngā reo, i kite ā-kanohi tonu ai i te tū, i rongo tonu ai i ngā kōrero a te tinana e

whakaata ana, e whakaputa ana, i aua āhuatanga e kīa rā ko te ihiihi, ko te

wehiwehi, ko te wanawana i whakatōkia ai ki a rātou mai i ō rātou ake ruanuku,

mai i ō rātou ake pūkenga nāna i poipoi ngā momo reo o te kura Māori tahito.

I te mea he tāne te nuinga o ngā tāngata whaikōrero i ēnei rā, he tokomaha ake ngā

tāne i ngā wāhine i kōrero mai ki ahau mō te kaupapa nei. He mea tono ā-waha

ēnei tāngata kia uiuia e au mō te whaikōrero. I taku taehanga ki a rātou i pātaihia

tōku āhei ki te hopu i ā rātou kōrero mā te mīhini hopu reo, kāti, tokorua noa iho

ngā tāne i tohu mai ‘hei aha noa iho taku hopu pērā i ā rāua kōrero.’ He rerekē

hoki te āhua ki ngā wāhine, ehara i te mea i āta whiua ngā pātai, heoi, i tukuna

noatia rātou kia whakapuaki i ō rātou whakaaro, i ō rātou mōhio ki te kaupapa nei.

I rongo hoki ahau i te wairua tawhitawhi i ngā kuia e rua nei, ānō nei, e tohu mai

ana ki ahau, ‘kāre e tika mā rātou, mā te wāhine, e kōrero, arā kē, e tika kē ana mā

9

te tāne tērā kaupapa, te whaikōrero, e kōrero’. Arā atu anō te hunga nā runga i tō

rātou mōhio e rangahautia ana e au te kaupapa nei, i whakaputa noa mai i ā rātou

maramara kōrero mō te kaupapa. Ko taku whakamārama ki a rātou i mau ā rātou

kōrero i runga rīpene, ka mahia he kape o ngā kōrero, kātahi, mutu rawa ake aku

mahi ka whakahokia ki a rātou, ki tētahi o tō rātou whānau rānei. Ko te kōrero kē a

te nuinga, ‘he mea hoatu i runga i te whakaaro Māori, kāti, māu e tiaki.’ Ka

hopukina ngā kōrero, ka paopaohia ā rātou kōrero ki te rorohiko, nā, kei a au tonu

e pupurihia ana ēnā kōrero. Kua whakauruuruhia ētahi o ā rātou kōrero ki roto i te

tuhinga nei, me te mea, kua tohua rātou hei kaikōrero mā ngā kupu pēnei i te

‘Uiui’, mena i āta whiua ngā pātai hei whakautu mai mā rātou, mā ngā kupu

‘Whakawhiti kōrero’ mena i noho noa iho māua ki te whakawhiti whakaaro mō te

kaupapa, mā ngā kupu ‘Kōrero whakamārama’ rānei, mehemea i puta noa mai he

kōrero i te tangata mō te kaupapa whaikōrero nei. Kua tuhia hoki te tau i

whakapuakina mai ai ā rātou kōrero. Ka taea te whānuitanga o ngā whakamārama

mō ngā tāngata nei hei te wāhanga ‘Ko Ngā Puna Kōrero’. Mena he pōuritanga

ōku, ko te whakatonanawetanga ōku i te whakaotinga o tēnei tuhinga, inā, tekau

mā tahi ngā kaikōrero mai, kua riro i te ara tāhekeheke ki Paerau, nā reira, kāore

rātou i kite i te huanga mai o ā rātou kōrero. “Mō taku hē, mō taku hē.” Me i ngau

rawatia te paepae, kua oti te tuhinga nei e pātuki tonu ana ō koutou manawa, e kite

ā-kanohi ai koutou. Hei ahakoa, mā te aha e kitea ai ō koutou ingoa i te tuhinga

nei, e mōhiotia ai, ‘ehara nā Poia ēnei kōrero, nā koutou kē e aku nui e wheriko

mai nei hei whetū hou i te uma o te pō.’

1.7 Ko ngā iwi o ngā kaikōrero

Ko Tūhoe (ko Ngāi Tūhoe), ko Kahungunu (ko Ngāti Kahungunu), ko Te Arawa,

ko Ngāti Porou, ko Ngāti Awa, ko Waikato-Maniapoto, ko Te Whakatōhea, ko

Ngā Puhi, ko Ngāti Whare, ngā iwi o ngā kaikōrero. Nō Tūhoe te nuinga o ēnei

kaikōrero. Nā runga hoki pea i te whakapono o ētahi, ahakoa te uru mai o ngā

tikanga, o ngā whakaaro Pākehā ki te ao Māori, ko Ngāi Tūhoe tētahi iwi kaha ake

nei i ētahi ki te pupuri i āna ake tikanga me tōna reo, he whai take tonu te rironga

mai o ngā kaikōrero o taua iwi hei kōrero mai mō te whaikōrero. Kāore au i te

10

mōhio he aha i hua mai ai ko ēnei iwi, he whakaae pea nā ngā ‘mana’ he tātai

whakapapa ōku ki ēnei iwi, e aua hoki. Tokorua ngā kuia nei nō Ngāti Porou,

kotahi nō Kahungunu, engari, nō Ngāti Porou tana tāne, ā, he roa e noho ana i Te

Tairāwhiti, ā, nō Tūhoe te kuia tuawhā.

Me noho mārama hoki, ahakoa te hiahia, kāore te katoa o ngā iwi o Aotearoa i

whai wāhi i ngā uiui i tēnei o ngā rangahau, arā, kāore a Ngāti Whātua, kāore a

Taranaki, kāore a Whanganui, kāore a Kahungunu, kāore a Rangitāne, kāore a

Muaupoko, kāore a Te Whanganui-a-Tara, kāore a Te Waipounamu, kāore a

Wharekauri, kāore a Rakiura.

1.8 Ko ngā kōrero ake a ngā kaikōrero e whakauruhia ana ki te tuhinga nei

I roto i tēnei tuhinga, ka tuhia ngā kōrero a ngā kaikōrero ake ki te momo

whakahua a tōna iwi ake, inā, he pēnā anō hoki ā rātou kōrero mai ki ahau. Mā

konei hoki e rangatira ai ō rātou reo ā-tangata, ā-iwi hoki. Kāore aku

whakatikatika i te ‘āta mahuetanga,’ i te ‘āta tāpirihanga’ rānei o te pū. Ko tāku nei

whakatūpato i te tangata pānui i tēnei tuhinga me te tātari i te takoto o te reo o te

kaikōrero i tuhia ki konei, he ‘kōrero ā-waha kē’ ngā kōrero, nā reira, ‘kei noho ka

tātari i ō rātou reo kōrero e tuhia ki konei me te whakaaro pōhēhē nei, me pēnā anō

te takoto o te reo tuhi.’

1.9 Te whakaae kia kōrero mai

Ahakoa ko te whakaae tuatahi he whakaae ā-whakaaro Māori nei. He whakaae i

runga i te tuku kōrero i te pākeke ki te tamaiti. He whakaae i runga i te whakaaro

‘tautoko i te kaupapa.’ Ko ngā here o ā rātou kōrero, he mea here nā taku whai i

tēnei o ngā tohu i raro i te maru o te Whare Wānanga Pākehā, nā reira aku kupu

whakapāha nei.

Kua mātua whakaae mai ngā kaikōrero kua whakaingoatia i tēnei tuhinga kia uru ō

rātou ingoa i te taha o ā rātou kōrero. Kua hunaia ngā ingoa o ētahi i runga i ō

rātou hiahia kia pēnā. Ehara te huna nei i te huna kei whakahētia ā rātou kōrero e

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tētahi, he huna kē i runga i ō rātou whakaaro hūmārie, i ō rātou whakaaro

whakaiti. Tekau mā toru ngā tāngata i whāngai mai i ētahi kōrero mō te kaupapa o

te whaikōrero nei kua mate kē i te wā i whakapukapukatia ai ēnei kōrero. Kua riro

mā ō rātou whānau kē e whakaae kia uru ēnei kōrero a ō rātou pāpā, tuākana, hoa

rangatira, ki roto i te tuhinga.

1.10 Ko ngā tāinga kupu

He nui ngā kōrero i roto i ngā pukapuka e rite tonu ana te kōrerohia, e rite tonu ana

te tuhia, ānō nei, e whai ana tā tēnā whakamārama i tā tēnā, anā, he uaua te kitea o

ētahi kōrero hou, rerekē rānei. Ko tētahi kaupapa i mīharo katoa ai au, ko te uaua o

te kitea o ngā kōrero a te hunga rongonui mō te whakapukapuka i ngā kōrero mō

te Māori, mō āna tikanga, mō ōna hītori, ko Te Pēhi tēnā, ko John White tēnā. Nā

reira i puea ake ai te pātai, he aha i kore ai e tuhia kahatia e te hunga pēnā ngā

kōrero e pā ana ki te whaikōrero pērā i ā rātou kōrero mō ngā tini kaupapa i tua

atu? He mōhio whānui pea nō te iti me te rahi ki te whaikōrero? He tokomaha nō

te hunga whaikōrero, nā reira, kāore he mānatunatu tērā e ngaro ngā kōrero mō te

kaupapa nei? Ko wai ka hua.

E whiua ana te whakapae e Royal (1992: 13), mō te hunga tirotiro, tūhura-tuhituhi

hoki i ngā hītori Māori, i ngā tikanga Māori, me te āhua o tā rātou mahi, inā:

Māori history, as written and published in the past, has attempted to create some kind of National norm of Māori history and traditions. Writers such as John White have attempted to create a common version of tribal traditions, thereby undermining tribal diversity and ultimately tribal authority.

Ko te tino manako ia, hei tēnei tuhinga arotahihia ai te whaikōrero, arā, he aha ia

nei te pū o te whaikōrero? Ko tā tēnei tuhinga hoki he whakaataata i ngā

whakaniko o te whaikōrero e kitea ai, e mārama ai hoki ngā rerekētanga nunui,

ngā rerekētanga pakupaku hoki, me ngā ōritetanga ā-iwi, ā-tangata hoki, mā roto

mai i ngā tuhinga a huhua mā, me ngā kōrero tuku iho a Waha ki a Taringa. Mā

konei hoki pea e kore ai e ‘tauira kotahi mā te motu whānui.’ Mai i te tuhinga a

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Royal i runga nei, ka taha ngā tau, ka tū Te Oru Rangahau Māori Research and

Development Conference i te tau 1997, ka puta te kōrero,

a code of ethics relevant to research and the advancement of old and new Māori knowledge is needed and must be developed by Māori. . . . . . . researchers working to advance Māori knowledge and Māori people need to adopt what Moana Jackson called a vision of hope, a methodological approach which enables Māori custom, language and identity to be strengthened (Durie 1998: 415).

Ko te tūmanako ia, kua eke āku nei rangahau ki tā ngā whāinga o tēnei kōrero a

Moana Jackson, arā, kia poua ngā tikanga Māori, te reo Māori, me te tūranga o te

Māori i roto i ngā rangahau. Kāti ake.

1.11 Ko ngā tauira whaikōrero

Kei ‘Apitihanga E’ ētahi tauira whaikōrero e taea ai e te kaipānui te kitekite ngā

āhua waihanga whaikōrero a etahi. He mea kape mai ēnei e au mai i Te Reo

Irirangi o Aotearoa, i Tāmaki-makau-rau. Kua whakauruhia hoki ētahi wāhanga o

ēnei whaikōrero hei whakamārama i ngā tauira e whakamahia nā e te kaikōrero.

Hei ētahi wā, kua tohua noatia te kaipānui kia titiro ki ēnei tauira whaikōrero hei

whakatauriterite i te āhua whakatakoto kōrero. Ko tāku e whakatūpato nei i te

kaipānui, kei noho koe, ka whakaaro he tauira whaikōrero te katoa e whakaataata

ana i te taumata pai whaikōrero, taumata whaikōrero pai rānei, e kāo, he tauira noa

iho.

1.12 Te pou o te tuhinga

E kīa ana tēnei tuhinga ‘Ko te Ao o te Whaikōrero’ i te mea, ahakoa he āhua

mārama te whaikōrero ake, ki ahau nei, arā kē te whānuitanga o te kaupapa. Ko

tētahi o ngā pou nui o te whare kōrero nei, ki ahau, ko te mea nei, ko te

‘whakahaere motuhake ā-wāhi’, arā, ‘geomentality.’ Ko tā tēnei, ko te whai a te

tangata i tētahi āhua hari i a ia mō tēnā kaupapa, mō tēnā kaupapa. Inā hoki, kei

roto i ngā mahara, kei roto i ngā whakaaro, o ia tangata ngā āhuatanga hei ārahi i

tana wheako i konā. Ka kōrero wheako ana mō te whaikōrero, ka whai pānga ki te

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āhua o te tangata whaikōrero me tana tū, tana whakakākahu i a ia, tana āhua tuku i

tana whaikōrero, ngā momo kōrero ka whaikōrerohia e ia, tana whakaraupapa i

ana kōrero, tana tuku koha, te momo waiata hei whakakapi i tana whaikōrero, tae

atu ki te whiriwhiri i te hunga whaikōrero i tēnā hui, i tēnā hui. Nā reira, he

kaupapa nui tēnei, ā, ka paiheretia tēnei ki te ‘mana,’ inā, mā te whai i tētahi

wairua tapu o te whaikōrero a te tangata, ka kauanuanutia te kaupapa, ka utaina he

mana ki runga i te kaupapa, ka rangatira te kaupapa me te hunga kua rāmemene

mai ki te hāpai i taua kaupapa. Koinei noa e kī atu nei ahau, ko te waiaro

whakatapu kia ‘whakahaere motuhake ā-wāhi’ tētahi kaupapa e mātua ārahi ana i

te whaikōrero me ōna āhua katoa.

Ka kite noa koe i ngā kaupapa titini o te ao Māori i roto i te tuhinga. Ko te

whakapapa anō tētahi o ngā kaupapa matua nei, inā, ko te whai wāhi mai o ngā

atua Māori mai i te tīmatanga o te ao, ko te whakapapa o ngā atua Māori me ā

rātou pānga ki ngā whakahaere i runga i te marae, ko te whakapapa hei whiriwhiri

i te tangata tika hei whaikōrero, inā, ko te tuakana me te teina.

Kei roto i ngā kōrero mō ngā pūkenga o te tangata whaikōrero ngā tū āhua katoa o

te tuku kōrero, ā-kupu, ā-ringa, ā-karu, ā-reo, ā-whakaari tonu atu. Ka kōrerohia te

āhua tuku kōrero i ngā rā o mua me ngā momo whakaritenga e pā ana ki te momo

tangata, kātahi, ka aro anō ki ngā huarahi ako a te Māori i ngā tikanga Māori, otirā

te whaikōrero, me ngā momo whakaritenga o ēnei rā. Ko tētahi kaupapa uaua nei

pea te whakaaetia e te katoa, he aha te momo kōrero e kīa nei he whaikōrero? Ka

rerekē te whakaaro o tēnā me tēnā, nā, ka hokia anō pea te whakaaro ‘whakatapu’

a tēnā kaikōrero i tana kōrero kia whaikōrero. Ko tana tango rānei i te tapu kia

kōrero noa iho.

Ko ngā kōrero whiriwhiri ko wai mā e tika ana kia whaikōrero tētahi kaupapa he

whānui ōna here e tika ai te whakatau, mena e whāia ana ngā ‘tikanga.’ Engari, ka

whakaarahia anō ētahi whakaaro rerekē hei wetewete i aua tikanga, i aua

whakaritenga. Me pēhea hoki e kore ai te taha ki te ira wahine e ara mai i roto i

ngā kōrero, inā hoki ngā kōrero mō te tāwewetanga o te ao Māori, arā, ko te tau

14

tika o te ao Māori: ko te hoa o te pai ko te kino, ko te hoa o te pōuri, ko te koa, he

rākau tāne, he rākau wāhine, nā reira, ka arohia te wāhi ki te wahine i roto i te

whaikōrero, otirā, i roto i te ao Māori.

Kia whai tāngata whaikōrero, ka taea te āhua o te whakanohonoho i aua kaikōrero

te kōrero me ngā ritenga e hāngai ana. Nā reira, ka tirohia te marae ātea me roto o

te whare. I konei hoki ka kōrerohia ngā āhuatanga kōrero e whakahaerehia ana e

tēnā iwi, e tēnā iwi, me ngā here e pā ana ki tēnā ‘kawa’ kōrero, ki tēnā kawa

kōrero. Ka taea anō te kite ngā mahi e wehea motuhaketia ana ki ia kaikōrero, me

te whakarārangitanga o ngā kaikōrero e mārama ai te kite i te whārikitanga o ngā

kōrero kia mārama, ā, hei te tūtanga o te kaikōrero whakamutunga, kua tutuki ngā

kōrero katoa i te pae.

I runga i te marae, he mea nui te ‘whaiwhakaaro’ a te manuhiri ki te tangata

whenua, nā reira, ka kōrerohia ngā āhuatanga o te ‘whakaaro’ nei, inā, ko te ‘koha’

tēnei, me ngā āhuatanga tuku a te kaikōrero, ngā momo koha e hoatu ana, tae atu

ki te āhua tiki mai i te koha.

Kei te wāhanga tuaono ētahi o ngā pūkenga e kōrerohia ana, nā, ka hokia anō tēnā

kaupapa i konei, ahakoa, ko ngā kōrero mō te waihanga a te kaikōrero i tana whare

kōrero hei te wāhanga tuaiwa, inā, ka kōrerohia ngā wehenga o te whaikōrero, me

te kaupapa o ia wehenga.

Hei whakakao i ā tātou kōrero, ka tirohia ngā rerekētanga kua pā mai i roto i ngā

tau, me ngā take i pēnei ai. Ka whāia anō te ia o ngā kōrero nei, me te titiro

whakamua ki ngā whakakitenga e pā ana ki te āhua o te whaikōrero kei ngā tau kei

te heke mai.

15

Te Wāhanga Tuarua

He whakatātūtū: he aha te whaikōrero?

Ko te whaikōrero, ko ia nei ngā mihi nui a ngā kaumātua i runga i ngā marae i roto i ngā huihuinga a te iwi (Barlow 1991: 165).

Ki te hunga tauhou ki ngā tikanga Māori, ki te manene rānei i Aotearoa, tērā e nui

noa ana tēnā hei whakamārama atu i te āhua o te whaikōrero. Engari ia, ki ahau

nei, ki te āta torotorohia e te hinengaro Māori me ōna whakapono te tikanga ake o

tēnei mea te whaikōrero, kāore noa pea e eke, inā ko tōna whānuitanga e mahuta

mai nei i tētahi paewai o te rangi, ka mutu, ka kākarauri ki tētahi, anā, ko te

hōhonutanga taketake o te whaikōrero he mea āta paihere ki ngā taituatawhiti i te

wā tonu rā i te ōrokohanganga o te ao Māori, ā, mau rawa mai ki ēnei wā me ōna

āhuatanga ao Māori, ao Pākehā, ao hurihuri hoki. Hei ahakoa, kia pakari te tū o

tēnei whare kōrero, me tika te papanga whenua e hōhonu ai te titi i te

poutokomanawa ki roto, nā reira, ka tīmata mai ngā kōrero whakamārama i te

pūtakenga mai o te whaikōrero.

2.1 Te pūtake o te whaikōrero

Ko ngā pātai he uaua te kitea o te whakautu, ko ēnā e pā ana ki te pūtakenga mai

o te whaikōrero, arā, i takea mai te whaikōrero i hea? Nā wai te whaikōrero

tuatahi? I hea te whaikōrero tuatahi? I takea mai te tauira o te whaikōrero i hea?

Nōnahea i tīmata ai te whaikōrero? Kāore i kitea e te nuinga o ngā kaiwhakautu

he whakautu ki ēnei pātai, heoi, ko ngā whakautu i taea, koia ēnei e whai ake nei.

Ka tāpaehia hoki ngā tuhinga e pā ana ki ngā marau kua whakaarahia ake nei. Ko

te tāhū whakaaro ia e hanga ōrite ana i roto i ngā whakautu, arā, e kī ana ehara nō

nākua noa nei te whaikōrero. Kia huataki noa ake ā tātou kōrero i te nehenehe, ka

rangaranga mai ai ki a tātou i te rā nei.

2.2 Nā te rapunga i te ao mārama, i hua mai ai te whaikōrero i te wheiao

Ka tīkina ngā kōrero a Barlow (1991: 182) e whai ake nei mō te noho piri a

16

Rangi-nui rāua ko Papa-tū-ā-nuku hei kupu tātaki i ēnei kōrero.

Ko te wheiao te wāhi kei waenganui i te aopōuri me te ao mārama; engari, ko ia te wāhi e tata atu ki te pūaotanga o te māramatanga. Ko te wheiao tuatahi i puta mai i te wā i noho piritahi a Ranginui rāua ko Papatūānuku me ā rāua tamariki. Ka roa e noho ana, ka hiahia ngā tamariki nei kia puta rātou ki waho i ō rātou mātua, ki roto i te māramatanga kua āta kitea atu e rātou. Na reira, ka whakaaro rātou ki te hanga tikanga kia taea ai e rātou te puta.

Ka whai mai ngā kōrero a Merito (Uiui, 1997) mō te pūtakenga mai o te

whaikōrero he pēnei kē:

E ai ki ngā kōrero a aku koroua, i tīmata mai te kōrero, te whakatakoto i ngā kupu i reira. I te wā i whakaarotia ai e Tāne me Paia, me Tūmatauenga kia whakawehetia ō rātou pākeke, engari, i roto i ngā whakaaro o ētahi atu, pērā i a Whiro, me Tāwhiri-mātea, me ētahi atu o ngā tuākana o te hunga nei, kāore rātou i manako, kāre rātou i whakaae, anā, i tērā tonu ka tautohetohe, ana, i roto i te tautohetohe koirā te tīmatatanga o te whaikōrero e mōhiotia nei e tāua.

He hanga rite anō hoki ngā kōrero mō te pūtakenga mai o tā Melbourne (Uiui,

1997) rātou ko Kruger (Uiui, 2003), ko Rangi (Uiui, 2003), ināhoki, ki a rātou i

takea kē mai i te pōuriuri, i te wā e hono tonu ana a Papa-tū-ā-nuku rāua ko

Rangi-nui me te mea hoki ka puta te komekome a ā rāua tamariki mō tā rātou

noho i te pōuritanga, ka mutu, ka whakawhiti kōrero aua tamariki rā mō te

wehewehe i ō rātou mātua kia noho kē ai rātou ki te ao marama. E mea ana a

Melbourne (Uiui, 1997) ka tīmata ngā tautohetohe a te tuakana me te teina, nā,

koia kē te pūtakenga mai o te whaikōrero.

Ko tētahi o ngā kōrero a Morehu (Uiui, 1998) ki te kaupapa nei, nō taua wā tonu i

a Papa-tū-ā-nuku rāua ko Rangi-nui, inā, ka mea hoki a Rangi-nui ki a Papa-tū-ā-

nuku, ‘Ki te mate ngā tamariki, ki a wai?’ Ka mea a Papa-tū-ā-nuku, ‘Māku anō e

awhi ngā tamariki. I puta atu hoki i ahau me hoki mai anō ki ahau. Māku anō e

awhi.’ Hei tā Morehu (Uiui, 1998), he whaikōrero anō tērā i waenganui i a rāua.

He aronga rerekē tā Hohepa (Uiui, 1997), inā, ko āna whakamārama he mea tiki

17

atu i ngā kōrero a ōna kaumātua o Te Arawa e pā ana ki te whaikōrero i roto i

tōna iwi o Te Arawa, he tapu te whaikōrero, nā te mea i heke mai i ngā atua ki a

Te Arawa te tangata. Hei tā Hohepa (Uiui, 1997), ko te atua nāna ngā whaikōrero

ko Tūmatauenga, koia hoki te atua o te tangata, o te tāne, anā, i heke mai i a ia, i

tōna wānanga tū tauā, o te whare maire, mai i te rangi tūhāhā ki te iwi Māori, ki

ngā tīpuna, ka heke iho ki a tātou, ki ngā uri i te rā nei.

2.3 I takea mai te whaikōrero i te rapuhanga a Māui-tikitiki-a-Taranga i

te oranga tonutanga mō te tangata

Whakairihia ngā kōrero o te wehenga o Rangi-nui rāua ko Papa-tū-ā-nuku i tēnei

wā, ka heke mai ki ngā whakapaparanga ki a Māui-tikitiki-a-Taranga. I ara ake

anō te kōrero mō Māui-tikitiki-a-Taranga me Hine-nui-te-pō i a Pukepuke (Uiui,

1997) me tana kōrero mō te wā i tohe ai a Māui-tikitiki-a-Taranga i te matenga o

te tangata, inā hoki, ka whakawhitiwhiti kōrero rāua mena me mate ā-marama te

tangata, me mate tūturu rānei. Ko tāku ake whakamāoritanga i āna kōrero, inā, ko

te whaikōrero, ko te whakatakoto kōrero atu a Māui-tikitiki-a-Taranga kia kaua

nei te tangata e mate, engari, kia ora mō ake tonu atu.

2.4 He kākano i ruia mai i Rangiātea

Ko te kī mai a Winiata (Whakawhiti Kōrero, 2002), i puta mai te whaikōrero i

Rangiātea, i mua i te taenga mai ki Aotearoa. Ko tā Hohepa (Uiui, 1998) kī mai

hoki i puta mai te whaikōrero i te wā e noho tonu ana ngā tīpuna Māori i ngā

moutere o Te Moana-nui-a-Kiwa. Ko tā Rangi (Uiui, 2003) o Tūhoe me tā

Malcolm (Uiui, 2003) o Te Arawa, he mea kawe mai e ngā tūpuna i runga i ngā

waka. E kī ana hoki a Malcolm (Uiui, 2003), i haria mai te whaikōrero i roto i te

kawa o Te Arawa, ā, nō te wā o ngā atua, nō te ōrokohanganga rā anō taua kawa.

E anga ana tō Kingi (Uiui, 1998) whakaaro ake ki ngā rā o nehe, ki te wā ia o te

hekenga o ngā waka. E whakaaro ana hoki ia koia te wā i whakatūhia e tēnā iwi

tō rātou kaiārahi mō te iwi, kia noho anō ia hei māngai mō te hapū, mō te iwi.

Tērā e kī ana tēnei, nā ngā whiriwhiri, nā te whakawhitiwhiti kōrero i hua mai ai

te whaikōrero. Ko tā Tupe (Uiui, 1996):

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Kāore au i te tino mōhio i puta mai tēnei mea, te whaikōrero, i hea, engari, i te wā i ngā koroua tonu, me kī, kua tāti kē te whaikōrero i mua noa atu . . . te whaikōrero i te 1800, inā hoki, ngā kōrero i kōrerotia i te wā e noho tōpū ana a Ngāti Whare, a Ngāti Manawa, a Ngāti Haka, Patu Heuheu. Kua tāti kē ngā whaikōrero i reira. I reira hoki te haerenga mai o te koroua nei, o Te Kooti, kātahi ka kōrero … tono kia hoatu e ngā koroua he tākoha ki a ia, ko mōho kē ia ka hū a Tarawera, koirā te kaupapa.1

Ahakoa te mea mai a Kāretu (Uiui, 1995) karekau nā ia i tino mōhio ki te

pūtakenga mai o te whaikōrero, ka puta ēnei whakaaro ake ōna, arā, tērā pea nā

Io-Matua-Te-Kore ki a Tāne i te wā i piki ai a Tāne ki te tiki i ngā kete o te

mātauranga. Ko te whakaaro tuarua o Kāretu (Uiui, 1995) tērā pea i hua mai i te

wā e noho tonu ana te Māori ki Hawaiki, nō te wā tonu i hua ai te whakaaro mō

te hekenga nui ki Aotearoa, otirā ia, mō te kōrero a te ūpoko ariki.

2.5 I ahua noa mai te whaikōrero i te āhei ki te kōrero

Kua kōrerohia te whakaaro tuatahi o Morehu (Uiui, 1998), hei tana whakaaro

tuarua nei, nō te hanganga o te ira tangata, nō te pokepoketanga a Tāne-mahuta i

te oneone, kātahi ka pūhia te hā ki roto kia rite ki te wahine, ka ora mai, ka

tapaina e ia ko Hine-ahu-one. Ka moea e Tāne-mahuta a Hine-ahu-one ka puta tā

rāua tamāhine, ko Hine-tītama. Ka moe anō a Tāne-mahuta i a Hine-tītama, nā, i

reira te tīmatanga mai o te ira tangata. Hua mai ana te tangata, hua mai ana hoki

te kōrero ki a ia, mea rawa ake ko te whaikōrero (Temara: Uiui, 1997).

E kī ana a Timutimu (Uiui, 1995) i takea mai te whaikōrero i te ira tangata tonu,

ā, e tautokohia ana tenei whakaaro e Tahuri (Kōrero Whakamārama, 1996) inā,

hei tāna, i puta mai te whaikōrero i ngā āwangawanga o te tangata mō tētahi

kaupapa, nā reira i huri ai ki te whakaata i taua take ki te iwi. Ka ara mai anō

tēnei kaupapa i Te Wāhanga Tuawhā e kōrerohia ana te mahi a te whaikōrero.

2.6 Kua pae te whaikōrero ki ngā takutai o Aotearoa

Koia ēnā ngā pitopito kōrero mō te pūtakenga mai o te whaikōrero, ka mutu, kua

1 Kua waiho e te kaituhi te kupu ‘mōho’ nā runga i te āhua whakahua pēnā a te kaikōrero i te kupu ‘mōhio’.

19

tākina mai i te ao o ngā atua, ki Te Moana-nui-a-Kiwa. Nā, kua tau mai ki ēnei rā,

kāti, ka huri ā tātou kōrero mai i te kāhui atua nā ki te mahi a te whaikōrero i te

ao kikokiko nei o te ira tangata, o te Māori i Aotearoa. Tēnā pea ka titiro tātou ki

te whānuitanga o ngā kōrero ā-waha, ā-tāinga kupu, hei whakamārama ‘he aha te

whaikōrero’ mai kore e kitea te ahunga o ngā kōrero i tēnei tuhinga me ngā tini

marau o roto.

2.7 He whakatakoto kaupapa ki te aroaro o te iwi

Hei tā Ward (1872: 91), mā te whaikōrero e whai wāhi ai te kaikōrero, te

rangatira rānei, ki te whakaputa i ngā take e pā ana ki te iwi, inā te kī:

The Maories are fond of public speaking, and opportunities for such an exercise often occurred. To consider an affront given by another tribe, to determine on war, to make arrangements of peace, and to discuss any other affair of general interest, a numerous meeting was convened, and their oratorical powers were freely displayed.

Ko tā Smith (1905: 458), “set speeches were made by the principal men.” Koia

tēnei hei te wā i huihui ai te iwi ki te whakawhitiwhiti whakaaro, kōrero hoki, e

pā ana ki te iwi, hei te wā rānei i hui ai rātou ki te kōrero mō tētahi kaupapa, take

kē. Ko tā McGuire (1968: 165) he kōrero mō te hua o te whaikōrero ki te Māori o

nehe me te pae tonu o taua āhuatanga ki ēnei rā, inā:

He [Māori] expected problems to be thrashed over on the marae. This verbal combat was another form of activity that has not been lost in modern times.

E tautokohia ana tēnā kōrero a Ward e Mataira (1995: 16), inā tana kī:

I mua i te taenga mai o te pākehā ko te whaikōrero anake te āhua whakaputa whakaaro, whakatakoto kaupapa, whitiwhiti kōrero, e pai ai te whakatau a te iwi i ngā take katoa e whai pānga ana ki tō rātou noho, ki ā rātou mahi, ki ngā whakahaere o ia rā, o ia marama, o ia tau, e ora pai ai rātou … mehemea he take nui kei mua i te minenga, arā, ka tūtū mai ia kaikōrero me ōna whakaaro mō taua take, me te whitiwhiti whakaaro kia tau rā anō ngā whakaaro o te katoa.

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E kī ana hoki a Mahuta (1974: 4), ko te whaikōrero tētahi o ngā tino tikanga o te

tūtakitaki ā-huihuinga, otirā, ki ngā huihuinga hanga ōkawa nei, nā, ki te kore te

whaikōrero i ēnei tū huihuinga kua kore rā e tino tutuki ā-Māori nei. He hē hoki

te ngarohanga o tētahi whakaritenga, inā, hei tā Tauroa (1986: 77), ki te kore e

whakatauhia e te tangata whenua, ki te kore rānei te manuhiri e whakautu i ngā

whaikōrero, he taupatupatu tēnā i waenganui i te tangata whenua me te manuhiri.

I te korenga e tutuki o tētahi whakaritenga ōkawa nei, ko te whakamāoritanga kē

ia, ko te pahawa rānei, kāore rātou, te tangata whenua, te manuhiri rānei i te tino

kauanuanutia. Engari, taihoa ake nei e kōrerotia ai tēnā i ngā wāhanga e whai ake

nei.

2.8 He tikanga whakatau manuhiri mā te reo Māori, me te whaiwhai

kaupapa

Hei tā Walker (Uiui, 1998), i takea mai te whaikōrero i te wā o te pakanga. Ka

riro mā te whaikōrero e tohu te āhua o te hunga kua whakaeke mai, nā, ko te

kōrero a Tait (Uiui, 1996), i ara noa mai te whaikōrero i ngā tikanga tūtakitaki a

te Māori.

Ko te tangata e tū ake ki te whakatakoto i ētahi kōrero i roto i te reo Māori i ngā wā e whakatauria ai te manuhiri i ngā wā o te tangihanga, i ngā wā rānei e huihui ai ngā tāngata ka mihimihi ki a rātou anō . . . hāunga ia ngā mihimihi he kōrero ērā, he whakatau ērā, engari, kia tae mai ki te āhua o te whaiwhai kaupapa haere i konā kua kī ake au hei reira kē koe āta kite ai i tēnei mea te whaikōrero e whakatakotoria ana, e whakapuakina ana, e whakamahia ana (Milroy: Uiui, 1997).

E toru ngā marau o tēnei kōrero a Milroy (Uiui, 1997). Kia reo Māori, ka tahi. Ko

te whakatau manuhiri, ka rua. Ko te whaiwhai kōrero te tino matū, ka toru. E

hāngai ana te marau tuarua a Milroy (Uiui, 1997) o runga paku ake nei, me tā

Barlow i te tīmatanga o te wāhanga nei, ki tā White (1888: 122) o te rau tau

kotahi mano, e waru rau, e mea ana ko te whaikōrero ko te whakatau manuhiri,

arā:

They went on over the hard scoria flat on the east of the pa, and ascended

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the hill by a path that led from the Tiko-puke (Mount St. John) Pa, and sat down on the marae (courtyard) of the pa, where speeches of welcome were uttered by the chiefs and answered by some of the young men of the guests.

He mea tautoko tā White e tā Salmond (1975: 47) i tana kōrero, “whaikoorero,

the exchange of speeches.” Ahakoa hei ngā tūtakitakitanga āta kitea ai te

whaikōrero, me noho mārama tonu tātou, ehara i te mea, me whakatau manuhiri

rawa e whaikōrero ai te tangata (Salmond 1994: 176). Hei Te Wāhanga Tuawhā

āta kōrerohia ai ngā tini mahi a te whaikōrero.

2.9 Ko te reo o te whaikōrero

“For a man to speak one language rather than another is a ritual act,” koinei te kī

a E.R.Leach, he tangata nō Ingarangi i rangahau i ngā take tikanga tangata,’ arā,

anthropology, i roto i te pukapuka a Schwimmer (1966: 127). E tika ana tēnei?

Anei ētahi atu kōrero hei whakawhānui atu i te taha ki te reo. He pēnei kē te

kōrero a Salmond (1994: 167) mō te āhua o te whaikōrero, “[whaikōrero] is a true

example of “in-group” language, clear only to initiates, and this at least in part is

the reason it is so highly valued.” He kōrero whakamanamana kē tēnei i te

whaikōrero, te reo o te whaikōrero, me te kaikōrero. Hei tā Salmond (1994: 130)

anō:

English is a tool for communication, but Maori is regarded as an artform. This love of language is one of the reasons why Maori continues to be spoken on the marae. The other reason is that the marae is tapu, and so are the old chants and songs. … There is safety and sanctity in the old ways of speaking, and people defend them strongly, so that although Maori may fade altogether as an everyday language, one might expect it to remain the ceremonial language of the marae for a long time to come.

Nā Kernot (1972: 2-3) hoki te kōrero, ko te reo Māori te reo o ngā kaupapa

Māori. E tautokohia ana te reo Māori hei reo whaikōrero e Milroy (Uiui, 1997)

me tana kī ko te whaikōrero he kupu Māori, nā reira, me Māori anō ngā kōrero.

Heoi tā tēnei e kī nei, me reo Māori e kīa ai he whaikōrero, ehara i te whaikōrero

pēnā kei reo kē atu i te reo Māori. Ahakoa whakapākehātia ai tētahi whaikōrero

ki reo kē, ehara tērā i te whaikōrero. Ehara kau hoki i te whaikōrero pēnā ko te

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reo Pākehā te reo kawe. Ko te whakamārama a Tauroa (1986: 72-73):

When Pakeha groups visit the marae, the tangata whenua may ask visitors not to use English during the whai kōrero exchange on the marae-atea. Maori speakers among the manuhiri should respond to this request to honour the marae-atea by standing and replying in Maori, though it might have been their intention to allow their Pakeha friends to speak. Such requests are sometimes interpreted as the height of rudeness by those who can speak only English. This is certainly not the intention. Part of the spiritual depth of Maori-tanga is expressed in the marae-atea whai korero. Many expressions, ideas and emotions can be conveyed by Maori people much more easily in their own language than in English.

He aroha pea nō te iwi Māori ki te hunga kāore e mōhio ki te kōrero Māori e huri

ai rātou ki te reo Pākehā. (Ka taea hoki te kite i te tauira whaikōrero 12 a

Haimona Snowden o Te Taitokerau me tana huri ki te reo Pākehā, kātahi ka

whakamutua anō ki te reo Māori.) Hei whaiwhai anō i tēnei kaupapa, ko tā

Milroy (Uiui, 1997), “. . . taihoa kia oti katoa mai ngā whakaritenga tapu o te

whakatau manuhiri, mō muri kē nei tukuna ai rātou kia kōrero Pākehā.” Ka

whakamanahia te reo e Mataira (1995: 17) e kī nā ia, ko te whaikōrero “tētahi o

ngā tino tikanga a te Māori e kitea ai te tohungatanga o te tangata ki te whakaputa

whakaaro i roto i tōna reo tūturu.” Nā, ahakoa ēnei kōrero o runga ake nei, arā

anō te hunga Māori e whakauru kōrero Pākehā ana ki roto i ā rātou kōrero,

engari, ko te āhua o ā rātou kōrero he whaikōrero te rite. (Tirohia te tauira

whaikōrero 7 kei ngā āpitihanga hei tauira.)

2.10 Ko te kupu ‘whaikōrero’

Tēnā tātou ka titiro ki te kupu ake, arā, ‘whaikōrero’, inā hoki te kī, he

‘whaiwhaikōrero’, he ‘whaikī’ hoki. Nā Mahuta (1974: 3) ngā whakamārama o te

kupu ake e whai ake nei, arā,

The term whaikoorero when used as a noun means formal speech. When used verbally it means to make a formal speech. It may also be used to refer to the ceremony of formal speech-making on the marae (courtyard) or in the tribal meeting-house.

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Hei tā Ryan (1995: 520) me tā Ngata (1993: 311) te kupu “whaikorero” e kīa ana

“oration,” ā, e kī ana a Ryan (1995: 591) ko te “whai korero” hoki e pā ana ki te

‘formal speech.’ Kei tā Ryan (1995: 294) hoki te kupu “whaikī” e meatia ana mō

te “solemn declaration, speak formally.” Hei tā Williams (1971: 485) ko te kupu

“whaikī” te kī mō te “formal speech,” ko te kupu “whaikōrero’ e mea ana “make

an oration, speak in a formal way,” ko te kupu “whaikupu” e mea ana “make a

formal speech,” me te kupu “whaiwhaikōrero” me ōna whakamārama “hold a

formal discussion involving speeches by several persons.”

2.11 Me piri ngā heke ki te tāhuhu kōrero

Arā anō tētahi whakamārama o te whaikōrero ko te tū a te tangata ki te kōrero mō

te āhuatanga i huihui ai te whakaopetitanga me te mea me whakarongo tētahi

kaikōrero ki te kōrero a tētahi, me whai i tāna i korero ai, me kōrero hoki mō taua

kaupapa i whakapuakina rā e ia (Temara: Uiui, 1997). Ko te tāhū kōrero nei nā,

ko te whāia o tētahi kaupapa e tētahi atu kaikōrero. Koinā hoki te ia o ngā kōrero

a Kereopa (Uiui, 1997) e mea nā ia:

Ko te pūtake o te whaikōrero ko tana uru atu ki te tapu o te huna wairua koi riro ai ko te tangata e kawe ana i te kaupapa, koirā te anga o te huna wairua e kōrero ana i ngā kaupapa kia rongo mai ngā taringa o ētahi atu. Mehemea te rongo nā taringa o ētahi i tētahi kōrero kua whāia e tētahi te wairua, te kaupapa, kua rangahau haere i taua kōrero, te mutunga o tērā, kua whakatinana haere taua kōrero, nā reira, kua kōrerohia te kōrero, kua whāia te kōrero, kua whakatinana haerehia te kōrero. Kia tinana rānō, kātahi anō kua mau, ka mau te moko o te kōrero. Koirā te āhua o te whaikōrero.

Hei tauira i te whaiwhai kaupapa, tērā pea ka kōrero tētahi mō ngā whenua

raupatu o tōna iwi, ka mutu, hei te tūhanga o tētahi atu kaikōrero kua kōrero hoki

ia mō te riro o ngā whenua o tōna iwi i raro i te raupatu. He nui tonu ngā wā e

pēnei ana te āhua o te whaiwhai kaupapa kōrero. I whakatakotohia e Polack

(1976: 99-100) tētahi tauira o te whaiwhai kōrero, inā:

In one circle an elderly politician was running to and fro delivering a speech, on the necessity of curbing the arrogance of an inimical tribe. On

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describing the debtor side of the account that existed between them and the enemy, the old orator quivered with rage and ferocity, stamping the ground with his feet, as he turned on either side of the primitive arena, he brandished his well burnished tomahawk [toki] above his head with exciting vehemence, his eyes glared with the fierceness of a demoniac; after exhausting himself for some time, he finished his theme amid reiterated shouts of applause, which this agile councillor appeared to receive with much self-complaisance. He had no sooner replaced himself than another hoary senator arose, whose arguments coincided with [Moetara] . . .

Arā anō ngā whakahē a Kāretu (Uiui, 1995) e mea ana kua kore e whāia tēnei

āhuatanga o te whai haere i ngā kōrero kua takoto, heoi kē tā ngā kaikōrero he

pōhēhē ko te mea nui kia kitea tō rātou mātauranga, kia mōhiotia hoki tō rātou

mōhio. He whakatauira ake i tēnei, kua whakatakoto te kaikōrero tuatahi i tana

kaupapa, ka mutu, kua kapo kau noa ake hoki tēnā kaikōrero, tēnā kaikōrero e

whai ake ana i tāna ake kaupapa, kaupapa motuhake, kaupapa rerekē. E mea ana

a Milroy (Uiui, 1997):

I ngā wā o mua, ko ngā mihimihi, ko ngā whakatau. Kua mutu ērā kua tahuri te hunga nei ki te kōrero i ā rātou kaupapa, he aha rā te kaupapa, he kōrero whenua, he kōrero muru, he kōrero whakaea mate, e hia ngā āhuatanga, he mahi kai, he aha rānei, whakatakotoria ana e rātou ō rātou nā whakaaro i aua wā, ka rārangihia atu, ka horaina atu te kaupapa e tētahi tangata nāna pea i kawe ake te kōrero. Kua whaiwhaihia taua kaupapa e ētahi kē e tū ake ana ki te whakatakoto i ō rātou nā whakaaro . . . kei te whaiwhai haere koe i ngā whakaaro o tētahi i whakatakotoria ai e ia.

E tautoko ana a Malcolm (Uiui, 2003) o Te Arawa i tēnei āhuatanga o te

whaiwhai i ngā kōrero a tētahi. Arā hoki a Katerina Mataira e kī ana me whai

haere ngā kōrero i ngā kōrero kua whakatakotohia e te tangata, e ngā tāngata

rānei, kua tū ake i mua i a ia ki te kōrero i te wā e whakatauhia ana ngā manuhiri

mō ngā tangihanga mō ngā huihuinga tini rukiruki noa rānei. Ko tā Mataira

(1995: 18):

mehemea he take nui kei mua i te minenga, arā, ka tūtū mai ia kaikōrero me ōna whakaaro mō taua take, me te whitiwhiti kōrero kia tau rā anō ngā whakaaro o te katoa.

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2.12 He tātari, he whakawhitiwhiti whakaaro mō te whaiwhai kōrero

Tēnā tātou ka whakaaro wetewetehanga kōrero, arā, ko te ‘whai’ me te ‘kōrero’

he tirohanga anō, he whakamārama anō tō te whaikōrero. E tareka ana te

whakamāori i te kupu ‘whai’ kia rite ki te ‘aru’ atu i tētahi kaupapa kua kōrerotia

me te whaiwhai atu anō i tērā kaupapa ki āu ake kōrero me ōu ake anō whakaaro.

Ko tēnei o ngā wetenga kupu e ai ki a Milroy (Uiui, 1997) he kōrero kei a koe, he

kōrero wāu, ā, mena he kōrero āu, kāti kei te whaikōrero koe, arā, e whiwhi

kōrero ana koe, he kōrero kei a koe e pupuri ana hei whakatakoto māu. Ki te

tirohia ngā tauira whaikōrero o ēnei rā, kāore pea te nuinga e whai i tērā hanga o

te kōrero, arā, te whai i ngā whakaaro, i ngā kōrero kua whakapuakitia e

ngā kaikōrero i tū ake ki te kōrero i mua i a rātou. Ka kitea te whaiwāhi o ngā

tauira whaikōrero, o ngā kawa whaikōrero rānei, o tēnā iwi, o tēnā iwi, ki tēnei

kaupapa o te whaiwhai kaupapa, arā, i raro i ngā karangatanga ‘pāeke’

‘tauutuutu’ hoki. Inā, ko tā ‘pāeke’ he tuku i te katoa o te tangata whenua kia

whaikōrero i te tuatahi, kātahi ka whāia e te katoa o ngā kaikōrero manuhiri, hei

konā kē e kaha ake ai te rerekē, arā, te kore nei e āta whāia o ngā kōrero a tētahi

kaikōrero e tētahi. Tērā ka pau te hāwhe hāora i mua i te tūhanga o te manuhiri ki

te kōrero, nā reira, me tino pai kē te maumahara o te tangata ki te whai i te kōrero

a te tangata tuatahi i tū ai ki te korero, hāunga ngā kōrero a ētahi kē hoki. I ētahi

tangihanga kua tae au ka pau te rua hāora te roa o ngā kōrero, nā reira me tino

tangata tonu ka maumahara te kaikōrero whakamutunga ki ngā kōrero o mua ake

rā.

Tērā pea i raro i tēnei whakamārama mō te whaiwhai i ngā kōrero a ētahi ka toko

ake te whakaaro, kua kore ngā kaiwāhi kōrero e whaikōrero, nā te mea, ko rātou

kē ngā tāngata tuatahi ki te whakaputa kōrero, nā reira me pēhea hoki e kitea ai

he kōrero hei whai haere māna? Heoi anō, ko tētahi aronga o te whakamārama rā

e mea ana tērā hoki he wā ka tīkina e te kaikōrero he kōrero kua rongo ia i tētahi

hui kē noa atu i mua ka pupuri i tērā kōrero, ā, nāwai ā, i tētahi o āna tūhanga ki

te whaikōrero i muri mai kua hīa ake anō e ia aua kōrero ka whakaputaina mai ki

tētahi huihuinga kē noa atu. Ehara i te mea ka taea tēnei mā te whaiwhai i

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ngā kōrero a tētahi mō tētahi kaupapa, arā atu anō he whakaaratanga i

ngā tauparapara, i ngā rerenga kōrero, i ngā kīwaha, i ngā kōrero he rite tonu te

kōrerotia e tēnā kaikōrero, e tēnā kaikōrero. Hei konā e taea tonutia ana tērā

whakamārama o te whaiwhai i ngā kōrero kua puta kē i tētahi.

Tērā pea ka whiua te pātai mō tēnei tū āhua kōrero he aha ngā kaikōrero o te pae

e kore nei e whai haere i ngā kōrero a ō rātou hoa i tū ake i mua i a ia. Pēnā ka

whakaarohia te rohe o Mātaatua kua wehea ngā mahi a tēnā kaikōrero, a tēnā

kaikōrero. He mahi tā te kaiwāhi kōrero, he mahi anō tā te kaitakawaenga, tā ngā

kaitakawaenga rānei, ā, he mahi atu anō tā te kaiwhakakopi. Me kī ko te tangata

tuatahi e tū ana i te pae o te tangata whenua ki te whaikōrero, arā, te kaiwāhi, ko

tāna mahi he paihere i te manuhiri me te tangata whenua mā ngā tātai whakaheke.

Ko tā ngā kaikōrero takawaenga mahi he kōrero mō te kaupapa o te huihuinga, ā,

ko te mahi a te kaikōrero whakamutunga, arā, ko tā te kaiwhakakopi mahi he

whakakao i ngā kōrero, he purupuru hoki i ngā mahuetanga i ōna hoa (ka āta

kōrerohia ngā wehenga mahi hei Te Wāhanga Tuawaru e pā ana ki te

whakarārangitanga o te pae). Nā reira, kāore pea e tino tika te whai haere a tētahi

kaikōrero i ngā kaupapa a ōna hoa nā te mea kua oti kē te whakarite he aha

ngā kōrero mā tēnā, he aha ngā kōrero mā tēnā. Kāore hoki i te pai te whakaputa i

ngā kōrero kua kōrerotia kētia e tētahi kaikōrero i mua i a ia kei whakaarohia e te

hunga e whakarongo ana kāore he take o ēnā kōrero, he koretake rānei tērā

tangata nā te kore anō o ētahi whakaaro hou, o ētahi kōrero hou rānei i puta.

Ahakoa ēnei whakamārama i runga ake nei ehara i te mea me whai i ngā kōrero a

tētahi atu. Koirā noa iho tētahi āhuatanga o te whaikōrero. Ka taea tonutia e ētahi

kaikōrero i muri mai tētahi atu momo tirohanga, tētahi atu kaupapa rānei, te

nanao atu hei arunga māna me āna kōrero, ka āhei tonu rā hoki ki te whai haere i

ētahi o ngā kōrero, heoi, kei tēnā, kei tēnā pea te tikanga me whai i wā ētahi atu

kaikōrero i mua i a ia i whakatakoto ai, me rerekē rānei.

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2.13 He whakaari nā te tinana i ngā kupu i takea mai i te hinengaro, i

whakawairuahia e te ngākau, i whiua mā te waha

He paku rerekē tā Reedy (Uiui, 1996) whakamārama, anā, kāore e āta whāia te

āhua o te reo i tōna kotahi motuhake nei. Ko ngā whakaaro i hua mai ai i a Reedy

(Uiui, 1996), “ . . . ko te whaikōrero he tū ā-tinana, he tū ā-tangata, he tū ā-

hinengaro, he whakatū ā-wairua o te tangata i a ia ki runga i te kaupapa e kōrero

ana ia.” Ka āta kōrerohia ngā kaupapa e whakaarahia nei e Reedy (Uiui, 1996)

hei Te Wāhanga Tuaono e kōrerohia ai ngā pūkenga o te tangata whaikōrero.

2.14 He kapinga kōrero

Mā te paku whakamārama i te whaikōrero e ai ki tā Barlow (1991), me ngā

whakaaroaro o ngā kaumātua me ngā maramara tuhinga, kua takoto te tūāpapa e

tareka ai ngā whakanikoniko o te whaikōrero te āta kōrero. Kua huakina te

matapihi ki te ao o te nehenehe, kua hoka te mahara ki te ao o ngā atua Māori, ki

te Hawaiki e pepehatia nei e te marea, kātahi, kua hoka mai ki tēnei whenua e

rangatira ai te whaikōrero, otirā, ngā tikanga Māori me tōna whakahaere, arā, ki

Aotearoa.

Kua takoto te tauira i runga ake nei, nā reira, ko tā muri ake nei he tirotiro, he

tātari i ngā tuhinga mō te whaikōrero, ka tuitui ai i ngā kōrero a ngā kaumātua

mai kore e noho mārama ake ki tēnei tikanga o uki a te Māori me te wāhi ki a ia i

tēnei ao, i ēnei rā. Nā reira, koia ēnei ngā wehewehenga hei tirotiro, hei

whakaaroaro:

• he pēhea te ako i tēnei mea, te whaikōrero?

• ko hea te wāhi whaikōrero?

• he aha te mahi a te whaikōrero?

• ko wai te hunga e whakaaehia ana kia whaikōrero, ko wai kāore e

whakaaehia ana?

• he aha ngā paihere i runga i te tangata whaikōrero?

• he aha ngā āhuatanga papai o te whaikōrero e ‘pūkenga’ ai te kaikōrero?

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• ko ngā tikanga o te whaikōrero me te noho a ngā pae,

• ko te hanga o te whaikōrero,

• ko ngā kākahu o te hunga whaikōrero,

• ko te mau patu,

• ko te whakatakoto koha,

• ko te waiata tautoko,

• ko te mana o te whaikōrero,

• ko te huri o te whaikōrero.

Ehara i te mea, he pēnei anō te rangaranga mai o ngā kōrero, inā hoki, e whai

wāhi ana tētahi kaupapa ki (t)ētahi atu, nā reira, ka kapohia mai anō ngā kōrero e

hāngai ana i tētahi ki ētahi, i ētahi ki tētahi rānei, e mārama ai te rere o ngā

kōrero, e tika ai te noho o aua kōrero. Kua whakatuwheratia mai te whare kōrero,

me te mōhio, he kurapa pāraharaha e kore rawa pea e taea e te tangata kotahi, kāti

ake, anei te tāwhaitanga ki te ao o te whaikōrero me ōna āhuatanga whānui,

whāroa, whāiti, hōhonu, papaku, hē mai, tika mai.

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Te Wāhanga Tuatoru

He pēhea te ako i te whaikōrero?

Koinei te wāhanga e tirohia ai ngā kōrero mō te ako i te mahi whaikōrero nei. Ka

whakaarahia ngā huarahi ako o ngā kaikōrero ake me te huhua o te iwi Māori o

nehe, o ēnei rā hoki, hāunga te hunga wāhine. Ka kōrerohia ngā momo whare hei

ako i ngā wā o mua, o mohoa nei hoki, me ngā momo akonga e whai wāhi ai ki te

ako. Nā te whāia o ēnei huarahi, o ēnei whakaritenga ako, kua whakaūtia hei

‘tikanga’ ako. Heoi anō, ka huatakihia ngā kōrero mā ngā maramara kōrero e pā

ana ki te ‘tuku mātauranga’ i roto i te ao Māori.

3.1 Te tuku kōrero, mātauranga hoki

Ka kōrero ana tātou mō te ako i te whaikōrero, me whai whakaaro hoki ki te tāhū

whakaaro o ngā kaumātua o te ao Māori ki te tuku kōrero. I runga i tēnei

kaupapa, e kī ana a Te Uira Manihera i roto i tā King (1977: 7-8):

The handing down of knowledge by old people is a very difficult thing now. They have a look at their own children, perhaps the eldest son. If he is mature enough or interested enough in his Maori, he might become the repository. But a lot of people say no. They would sooner take a knowledge of their own traditions with them than pass them on to the present generation. They believe that if it goes out to another person outside the family, in a short time it will have dissolved, absorbed by all the other people who have access to it. There is also a fear that by giving things out they could be commercialised. If this happens, they loose their sacredness, their fertility. They just become common. And knowledge that is profane has lost its life, lost its tapu.

E whā ngā marau o tēnei kōrero: ko te tuku a te pāpā i ana kōrero, i ōna mōhio ki

te tama; ko te hao i ā rātou kōrero, i ō rātou mōhio, ā mate noa; ki te tukuna ki

waho o te whānau, ka paratī ki tini tāngata kē, ki tini wāhi hoki; ko te ngaro o te

tapu, o te mana, o te hōhonutanga, o aua kōrero, o aua mōhiotanga, he moni te

take. Ka whakaarahia anō ēnei marau i te roanga o tēnei wāhanga, waihoki, ka

tirohia hoki te āhua ako o te Māori o nehe, ka whakawhāiti mai ki te āhua ako o

ēnei rā, ka whakawhāiti pū anō ai ki te ako o te whaikōrero.

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3.2 He hao, he tiaki

Ko tā John Rangihau (1977: 10) kōrero mō tōna iwi ake o Ngāi Tūhoe:

To pass on knowledge, the main thing we have to overcome is the conservative nature of Maori elders, particularly elders who have withdrawn as a result of pressure from the outside.

Ko Tūhoe anake tēnei e kōrerohia ana e John Rangihau, nā, ehara kau i te mea he

pērā te katoa o ngā kaumātua o ngā iwi katoa, inā tā Salmond (1994: 121-22):

“Others of the old people prefer to “give out” what they know, to save it from

extinction.” Anā, hei tā Orbell (1991: preface):

In an extraordinary literary outpouring, Maori tribal authorities of the second half of the nineteenth century recorded in great detail their mythology, history, poetry and folklore. Some of their writings appeared in print, in Maori-language periodicals and in early books and articles published by interested Pakeha; many more manuscripts remained unpublished, but are now preserved in public collections. These men knew that the knowledge they possessed was in danger of being lost, and they wished to record it for future generations. They left a rich heritage; and they were followed by many more Maori and Pakeha students of Maori tradition.

I runga i te whakaaro hao nei i ngā kōrero, i kōrerohia e Mahuta (1974: 8) te uaua

o te kitea e ngā kaumātua pupuri kōrero nei te mānukanuka o te hunga taipakeke

i te korenga rawa e eke i a rātou ngā taumata whaikōrero hei te wā ki a rātou nā

te mea kāore ngā mātauranga e tukua iho ki a rātou. Heoi anō, kia kore ai tēnei e

noho hei kaupapa tāmi i te tuku iho o ngā kōrero ka rere anō te whakamārama a

John Rangihau i roto i te pukapuka a King (1977: 11) e kī ana kua rerekē mai i

tērā wā, i te mea kua mate ngā kaumātua o Tūhoe e pērā ana te pupuri kōrero, ā,

ka kite ngā morehu o Tūhoe, kāore tētahi e kaha rawa te mōhio ki ngā mea katoa,

nā reira, me whakamoana ō rātou mōhiotanga hei kapi i ngā āhuatanga katoa o te

Māoritanga. Ā, ki te kore e tukuna ngā kōrero, ka pā anō te mate nei ki ā rātou

tamariki, ā, nā konei hoki i puea ake ai ngā kura wānanga a Tūhoe.

I a au e whakaaro nei, koia nei hoki te kaupapa i whakaaro ai ahau ki te

whaiwhai i ngā kōrero hītori me ngā kōrero tikanga nei, he kaha nō te

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mānukanuka, tērā e hua mai te wā ki tōku pakeketanga e pātaihia ai ahau e pā ana

ki ngā kōrero o nehe me ngā tikanga, ka mutu, i te korenga e tareka e au te

whakautu, ko au kē te papanga o te whakamā.

3.3 Wānanga tahito, ko te whare wānanga tērā

Kia whaiwhaihia e tātou te kōrero a John Rangihau i runga ake nei mō te

whakahaere wānanga-ā-iwi. Kua kaha ake te kitea o tēnei whakahaere i roto i te

ngahuru rua tau kua taha ake nei, heoi, ko te ōroko tīmatanga o tēnei momo ako

ko ngā Whare Wānanga o nehe, kāti, koia te arunga o ngā kōrero i tēnei wā, whai

i muri i tēnā ka kōrerohia ngā whare wānanga hou. Ko te ‘whare wānanga’ te

karangatanga e mōhio whānuitia ana, heoi, arā atu anō ōna karangatanga. Ko te

‘whare maire’ hei kura ako i ngā mahi mākutu-whaiwhaiā, i ngā kōrero o nehe

me ngā kōrero pūrākau matua, ko te ‘whare pōrukuruku’, hei ako takitahi i te

tangata i tōna kotahi anake; ko te ‘whare kura,’ te kura ako o te ira tangata; me te

‘whare takiura’, he kura ako i te pō (Best 1923: 9). I tū ngā wānanga a Tākitimu i

te takurua, me kī, i ngā marama o Paenga-whāwhā ki Mahuru mai i te whitinga o

te rā ki te tūhoetanga o te rā. Ko tētahi momo wānanga e kīa ana he ‘whare kau

pō’, he wānanga hei ako i ngā tikanga ā-iwi me ngā kōrero mō ngā pakanga o

nehe mai i te rā nui ki te kākarauritanga. Ko te ‘whare maire’ anō tētahi wānanga

e whakaakona ai ngā kaupapa o te kete tuatea, arā, ko te whaiwhaiā, ko te

mākutu. Tū kē ai tēnei kaupapa i ngā pō (Best 1923: 9).

Ko te whare wānanga o te ao tahito te huarahi ako i te wā i mua i te taenga mai o

te Pākehā, e ai ki a Salmond (1994: 123), inā te noho a ngā ākonga ki te wāhi

tapu me te ako kia mau ai i te mahara o te akonga. Mō muri kē tīkina anō ai te

kaupapa o te ‘mahara’ nei. Ahakoa e kī ana a John White i roto i tana pukapuka

The Ancient History of the Māori, he whare motuhake mō tēnā kaupapa, mō tēnā

kaupapa, kāore tēnei e tautokohia e Best (1923: 10) e mea nā ia: “The ‘house’ of

learning is figurative, denoting a course of teaching practised at a certain place, a

curriculum.”

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He pēnei kē tā Best (1923: 6) whakamārama i te mahi o te whare wānanga:

Whare wānanga taught: the inner teachings, the superior versions, of Io (the supreme Being), and the higher phases of religious belief and practices, and cosmogonic myths.

Arā atu anō āna kōrero:

The object of the School of Learning was to preserve all desirable knowledge pertaining to the subjects already mentioned, and other traditional lore, and to hand it down the centuries free of any alteration, omission, interpolation, or deterioration (Best 1923: 6).

Ka huri anō ngā kōrero a Best (1923: 6) e pēnei kē ana mō te whakahirahiratanga

o te whare wānanga:

We are all aware that the Maori possessed no graphic system, no form of script by means of which accumulations of knowledge might be recorded and so handed on to succeeding generations. It was this fact that rendered the School of Learning such a useful and important institution, inasmuch as it conserved all oral tradition, all prized lore, and transmitted the same, unaltered, to posterity.

3.3.1 Ko te mahara: “Whakairohia ki tōu rae, ki ōu toto.”2

Kua paku kōrerohia te pūkenga o te mahara i roto i ngā kōrero tātaki i te whare

wānanga nei, kāti ka hokia e tātou taua kaupapa, inā tā Best (1923: 5):

A word as to the powers of memory possessed by the Maori, upon which hinged the success of the School of Learning. Highly powered were the memorising powers of these folk. Ignorant of any form of script, cut off from all knowledge of superior civilisations, the Māori depended entirely on memory, on oral tradition, on verbal teaching, in preserving all prized lore and in passing it on to his descendants. The School of Learning was the result of the strong desire to conserve such matter in its original purity.

I roto anō i ngā kōrero whakatauriterite a Smith (1910: 73), he tika ake pea ngā

tātai whakapapa a te Māori, tēnā i tā te Pākehā, nā te mea i whai wāhi te takitaki

2 Koia tēnei te āhuatanga whakakipakipa mai a Tīmoti Kāretu i a mātou e ako ana i ngā kupu Māori hou.

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whakapapa i roto i ngā tū whakaritenga maha a te iwi. Nā reira, me kī, he tino

pūkenga te mahara i te whare wānanga, otirā, i roto i te kaupapa whai

mātauranga. Arā anō ngā tauira whakaata i te kaha o te hinengaro Māori o nehe

ki te pupuri kōrero.

Nā Sharples (Whakawhiti Kōrero, 1998) hoki ngā whakamārama mō te kaha o te

mahara i ngā whanaunga o Te Moana-nui-a-Kiwa i a ia e whakataurite ana i te

heke o tēnei pūkenga i roto i te iwi Māori, ina whakaritea ki ngā Māori o nehe.

Heoi anō tā Royal (1992: 41) he tautoko i tā Sharples i kī ai, e mea ana ia,

“Whatever the discipline, our old people had an amazing capacity to remember

vast quantities of oral literature.” Ko tā Cox (1993: 12) hoki:

The highly developed mnemonic capacity of scholars trained in oral history has astounded counterparts from other traditions. That much of this material cannot be verified from independent sources, however, is a further cause of dilemma among Western scholars, and may be used by them as a reason for avoiding oral sources.

Hei tā McGuire (1968: 37), nā te hua mai o te tuhituhi i pēnā ai, inā tana

whakamārama:

The development of a written Maori language reduced the necessity for preserving all knowledge by memorization, but it remained a point of pride with the tribal elders that the most important knowledge should be committed to memory.

Ka whāia tonutia e Cox (1993: 12) ki ana kōrero, “Dependence on retrievable

records diminishes the need and therefore the faculty to memorise.” Arā anō te

whai wāhi o te mahara ki te hunga whakaaehia ai ki te whai i te whare wānanga.

Kāore i tukuna noatia te tangata ki roto i te whare wānanga tahito, he mea āta

whiriwhiri ko wai mā te hunga e āhei ana ki te kuhu ki te whare wānanga, inā te

kōrero a McGuire (1968: 37) rāua ko Best (1923: 15) me whakaatu e te akonga

tōna pūkenga mahara, kātahi rawa pea ka whakaaehia. Āpiti atu ki te mahara o te

tangata, he wairua anō kei roto i te tuku mātauranga, anā, ko te whakapono o ngā

tīpuna,

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if it was correct, tika, for a person to receive certain knowledge, then that person would be blessed with the appropriate talent. Hence, when history was reiterated orally upon the marae, or in any situation for that matter, the person who was most suited to learning about those things was the one who actually retained the knowledge in his or her memory without any aid (Royal 1992: 41).

Kia oti nei te whakatau i ngā ākonga e whakaaehia ana ka haria ngā ‘pia’ ki ngā

wai whakaika, ki reira tohia ai (ki ngā mana o te ao mātauranga), ka tapahia ngā

makawe e te tohunga, ka karakiatia e tētahi e tū ana i roto i te wai. Whakahaerehia

ai tēnei i te ahiahi pō, ā, mō te ata hoki ai ngā ākonga ki ō rātou kāinga ake (Best

1923: 10). Koinei te rukunga a te tangata ki te hōhonutanga o te mātauranga, ā, ki

ahau nei, koinā te papanga o te mātauranga e pūkenga ai te tangata ki te

whaikōrero.

3.4 Te kura wānanga

He wānanga anō i te rā nei, engari, kua kore e pērā rawa te hari o te tapu pēnā i tō

uki. He whare wānanga Pākehā ētahi, anā, mā te tohu mātauranga kē e

whakaaehia ai te uru a te tangata ki tēnā momo. He wānanga Māori hoki, anā, mā

te whakapapa, mā te ngākau nui rānei o te tangata e whai wāhi ai te tangata ki tēnā

momo. Ko moana mātauranga tēnei, inā te whānui o ngā kaupapa e whakaakona

ana. Taihoa ake nei wānangatia ai e tātou te ako a tēnā hanga, a tēnā hanga, i tēnei

mea te whaikōrero. Hei huataki i ngā wānanga hei huarahi ako, ka arotahi ki ngā

wānanga Māori i te tuatahi, kātahi ka tirotiro ki ngā whare wānanga Pākehā.

Ki te hunga Māori me ngā kaupapa Māori, ko te marae te wāhi e kārangarangatia

ana ngā uri taiohi kia hokia e rātou e pai ai te whakatū wānanga i raro i ngā

akoako a ō rātou pākeke, kaumātua hoki (Salmond 1975: 51). I whakaputaina e

Kāretu (Uiui, 1995) ngā wānanga i whakatūhia ai e Ngāi Tūhoe i ngā tau o te

1960-1970 hei huarahi akoako i ngā whakapaparanga o Tūhoe ki ōna ake āhua, ki

ōna ake tikanga whaikōrero, otirā, he akoako anō hoki i ngā wāhine ki te waiata,

ki te karanga. Ko tētahi o ngā whakaritenga i tētahi o aua wānanga nei ko te

whakatakoto kaupapa mā tēnā, mā tēnā, hei kaupapa kōrero māna. I waiho ngā

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tauparapara, ngā mihimihi, ngā poroporoaki, ki rāhaki kia taunga kē ake ai ngā

ākonga ki te whakatakoto kōrero whai tikanga. I reira anō ngā pākeke e tohutohu

ana i a rātou he aha rā ngā kōrero papai, ngā kōrero hāngai, ngā kōrero whai hua

mō te kaupapa i riro mā tēnā, mā tēnā. I puta hoki i a Waiariki (Uiui, 1996) rātou

ko Temara (Uiui, 1997), ko Rangi (Uiui, 2003) te kaupapa nei o ngā wānanga, o

ngā whare maire. Ko Dewes (Uiui 1997) tērā e kōrero kē ana mō ngā wānanga ki

Uawa, ki Tokomaru, ā, ko Malcolm (Uiui, 2003) tērā e kōrero ana mō te wānanga

o Te Arawa i ngā rā o mua hei wāhi ako i ngā kaupapa kōrero hei whakauru ki

roto i te whaikōrero pēnā i te whakapapa me te hekenga mai o ngā waka, kaua ko

te ako i te whaikōrero.

I ngā tau 1970-2004 nei, e mōhio ana ahau e whakahaerehia tonuhia ana ngā

wānanga ā-iwi i roto i Te Arawa, i Te Tairāwhiti, i Taranaki, i Ngāi Tahu, i Ngāi

Tūhoe hoki hei ako i ngā tikanga o tēnā iwi ake, i ngā kōrero o nehe o tēnā iwi

ake.

Tūhoe has been holding ‘kura wananga’ for some time now and it is at these that the younger and more interested Tūhoe are taught the rudiments of kawa …” (Kāretu 1978: 69).

I te tau 2001 i whakahaerehia e Tūhoe āna wānanga e rua e hāngai pū ana ki te

whaikōrero me te karanga hei whakaako, hei tohutohu i ngā uri o Tūhoe ake ki

ōna āhua ake o ēnei kaupapa e rua, ka mutu, i whakatūhia ki ngā marae o roto i te

rohe. Ka whakamāramatia e Hohepa Kereopa te āhua o ngā wānanga:

I remember Wharehuia Milroy and Pou Temera, they started classes, or wananga, about the whaikorero of Tuhoe. The simple reason was that some of our young people were not up to the sort of standards when it came to speaking on the marae. It was not up to the standard that we as Tuhoe expected. They can do whaikorero, but then we are sometimes ashamed because it is not as good as it needs to be. So that is why we had to go around saying that this is our tikanga and this is how to do the whaikorero, and this is why we are like this. And we did this for the simple reason that we do not want to go out there and be seen as people who can’t whaikorero, and we don’t want other people to comment on that (Moon 2003: 75).

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Ko te hunga e mātua tae ake nā ki aua wānanga, nō Tūhoe anō, ehara i te mea he

mea āta kati atu te whai a iwi kē. Ko te whakaaro ko te kauanuanu a tētahi iwi ki

tētahi, me te mōhio nā taua iwi āna kōrero, mōna anō ngā kaupapa e kōrerohia

ana, nā reira, e tika ana mā ōna tāngata kē aua kōrero. Nā konei hoki e kī ake nei

ahau, ka kore a iwi kē e poka noa atu ki ēnei tū hui. Ko te pai ia o te whakahaere i

ngā marae ake o te iwi, he mātotoru nō te noho a ngā uri o Tūhoe ki wāhi kē, nā

reira, mā konei e taea ai te whakahāngai mai, te whakatauira mai, te whakaū mai, i

ngā tikanga mō te whaikōrero ki ngā tikanga a te iwi tonu. Nā te noho i wāhi kē, i

iwi kē, he waingōhia noa te kitea o tikanga rerekē, me te warea o te rangatahi ki

tēnā momo whakahaere, me te aha, te hokihanga ki te hau kāinga kua whai

pōhauhau noa i tā tēnā iwi i noho ake rā ia whakahaere mō te whaikōrero, me ōna

taupatupatu ki ngā tikanga whaikōrero a Tūhoe ake.

I roto i Te Arawa, kua tū i a Kingi (Uiui, 1998) ngā wānanga mō Tūhourangi nā

runga i te kite i te rangarangaihi o te ngākau ki te ako i te whaikōrero, nā runga

hoki i tō rātou wātea ki te whai i aua mahi. Kua tū i a Winiata (Whakawhiti

Kōrero, 2002) ngā wānanga mō Ngāti Whakaue kia tae mai ngā uri, pākeke mai,

rangatahi mai, anā, kua tono atu a Winiata (Whakawhiti Kōrero, 2002) ki ngā

pākeke o ngā mea pūhou kāore i whakaaehia kia haere ki ngā wānanga nei mai

kore ō rātou pākeke e whakaae.

Nā, kei tēnā iwi ōna kaupapa wānanga, ā, kei a ia anō ōna tikanga, ōna manako,

hei ahakoa, katoa ēnei he huarahi pai hei akoako i te whaikōrero i runga i te

tūturutanga o tēnā iwi.

3.5 Te whare wānanga Pākehā

Ko te whare wānanga, ko te tohi, ko te noho noa iho hoki me te whakarongorongo

ngā huarahi ako i te whaikōrero o nehe, heoi anō, hei tā Salmond (1994: 123),

ehara koinei te huarahi pai i ēnei rā. Hei ahakoa, kua kōrerohia kēhia te mea

tuatahi, arā, ngā whare wānanga tahito me ngā wānanga ā-iwi, anā, taihoa ake nei

kōrerohia ai ngā kaupapa e rua i mahue iho i a Salmond.

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Ahakoa ngā painga, ehara kau nei hoki kei ngā wānanga a te iwi anake te

akohanga o te whaikōrero. Kua puta hoki te akoako o te whaikōrero ki roto i ngā

whare wānanga Pākehā (Walker: Uiui, 1998). Tuatahi, kei ētahi whare wānanga

hoki ngā puritanga kōrero hei huarahi ako, ā, e ai ki a Salmond (1975: 51):

City-born children can learn oratory skills in universities, training-colleges, Maori studies courses at high school, and culture clubs; via newspaper articles and Maori language broadcasts, and by studying chants and genealogies in published collections.

Kua whakatūhia hoki e ngā whare wānanga Pākehā ngā kaupapa whaikōrero, mō

roto i ō rātou tohu mātauranga. Nō te tau 1978 i tū ai te akoranga whaikōrero i Te

Whare Wānanga o Wikitōria (Reilly: Kōrero Whakamārama, 2005), otirā, mō roto

kē i tana tohu paerua. Hei ētahi, ko te papanga mai o te uru ki ēnei kaupapa ko te

matatau o te akonga ki te kōrero Māori, kia kapi tēnei, ka whakaakona ngā ākonga

ki ngā kaupapa hei whakauruuru ki roto i ā rātou whaikōrero, ka whakaakona anō

hoki ki ngā tikanga whaikōrero hei arataki i a rātou. 2002 te tau, ko Te Kawa a

Māui, i Te Whare Wānanga o Wikitoria te wāhi, he mea āta whiriwhiri e ngā

kaiwhakahaere te hunga e taea ana ngā hōhonutanga o te whaikōrero te ako,

kātahi, mā te tono rawa e āhei ai taua hunga ki te haere ake ki te whaiwhai i tāna

kaupapa whaikōrero, nā, ka riro tonu mā te noho wānanga e whakangungua ai ōna

ākonga ki te whaikōrero. Ko te noho wharenui tēnā, me te whakaako a ōna kaiako

hei runga i te rere o ngā kōrero me ngā kaupapa. Me he wānanga tahito tōna rite,

atapō rawa pea ka tukuna ngā ākonga kia moe, ko tō ngā wānanga ā-iwi a Ngāi

Tūhoe tōna rite. I tua atu i tēnei, he akoranga anō tā Te Kawa a Māui e arotahi ana

ki te reo karanga me te reo whaikōrero, anā, anei te whakamārama o tēnei

akoranga: “A course which examines the classical language of the Māori with an

emphasis on the composition of original narrative and lyrical material” (Maor321:

Pae tukutuku). He akoranga anō kei Lincoln University e kīa ana “He

Whakawhitika Kōrero (Māori Communication lllA),” nā, ko ētahi o ngā whāinga

o te akoranga nei he whakapakari i te reo kōrerorero o te akonga, me te kaha o te

akonga ki te whaikōrero, ki te mihi, ki te waiata i roto i ngā pōhiri ānō nei he

manuhiri rātou i runga i te marae (Environment, Society and Design Division: Pae

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tukutuku). Ko tā tētahi akoranga i Massey University he āwhina i ngā kaiāwhina

kura whai reo paku nei ki te whakatikatika i tā rātou whakahua i te reo Māori,

whakakaha i tō rātou mōhio ki te takoto o te reo me ngā kupu, waihoki, ka tirohia

te whaikōrero i raro i ngā tikanga marae (2004 Study at Massey: Pae tukutuku).

Kei roto i te kura toi o Ākarana, arā, Elam School of Fine Arts, te āhei a ngā

ākonga ki te totoro ki ngā tini kaupapa Māori, ko te whaikōrero hoki tētahi o aua

kaupapa, inā hiahiatia ana (Te Toi Hou: Pae tukutuku).

Kei konā ōna painga o te whare wānanga, kei konā hoki ōna whakatūpato o te ako

ā-whare wānanga Pākehā. He pai i te mea ka taea te tātari te hunga e whai wāhi

ana ki ngā kōrero, hei tauira, kia mātua matatau ki te reo Māori. Ko tētahi o ngā

whakatūpatohanga, i te mea ka whakakao mai ngā ākonga whare wānanga Pākehā

mai i ngā tōpito o te motu, kāore pea e ōrite ngā tikanga whaikōrero e

whakaakona ana ki ngā tikanga mai i te rohe ake o te akonga, ka mutu, ka pōhēhē

noa te kawe a tēnā akonga i tāna i ako ai hei tikanga whaikōrero māna i tōna rohe

ake, ki reira taupatupatu ai ki ngā tikanga a te hau kāinga. Hei ahakoa, kāore nei i

ārikarika te whakanui a Royal (1992: 21-22) i te mana o te tuku ā-waha i ngā

kōrero, e kī mārika ana ia:

this knowledge is never divorced from its cultural reality . . . tribes should come to an understanding of what is contained in their oral traditions and keep them alive. We must not allow the oral tradition to erode even further. Therefore, we need to create systems to ensure that it is never lost. This means convening regular wānanga and ensuring that the younger generations attend.

Arā atu anō ngā whakahaere Māori kua hua mai i te whakaaro mā te iwi anō ōna

kaupapa e whakaako. Ko te Wānanga o Aotearoa tēnā, ko Te Whare Wānanga o

Awanuiarangi tēnā, ko Te Wānanga-o-Raukawa tēnā, ko Anamata tēnā. Ko tā

konei e mea nā, ehara i te mea me wehe rawa te hunga i ō rātou kāinga ake ka

whakauru haere ki ngā whare wānanga Pākehā, ki reira whakaakona ai ki te reo

Māori, ki ngā tikanga Māori, o tō rātou iwi ake, o iwi kē rānei. He mea whakaako

hoki te whaikōrero i ēnei wāhi.

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3.6 Te wherereitanga, ko te tohi

Heoi, i tēnei wā ka paku tirohia ake te ako o te whaikōrero mā ngā kōrero

whakangungu i te tamaiti. Ka tīmata ēnei kōrero i te āhuru mōwai o te kōpu o te

whaea e hapū nei. Ko tā te pāpā, ko tā te whaea, ko tā rāua tahi rānei, he tuku

oriori ki te tamaiti e rongo ai ia i ngā kōrero pēnei i te whakapapa, i ngā kōrero o

nehe, i ngā tikanga, i te aha noa rānei (Ka’ai, Moorfield, Reilly & Mosely 2004:

105). Kei roto anō i ngā manako o ngā mātua te wawata ki te whānau mai he

tama, kia riro i taua tama ngā pūkenga o te toa, o te rangatira, o te mātauranga, nā,

ka tohia ki a Tāne-i-te-wānanga, ki a Rua-i-te-pupuke rānei, mai kore e hua mai te

mātauranga ki taua tama, nā, koinei pea te tīmatanga o te pūkenga ki te

whaikōrero, inā, ki ōku whakaaro, mā te mātauranga e hua mai ai te pūkenga kē o

te tangata ki te whaikōrero. Nā ngā kōrero nei a Orbell (1985: 137) e whai ake nei

e mārama ana hoki te kitea o ngā manako o te iwi i te whānautanga mai o te

tamaiti tāne ki te whānau rangatira:

An early missionary, Richard Taylor, says that at Taupo it was the custom, at the ceremony marking the birth of a boy of high rank, to cook a bellbird in a tapu oven ‘that the child might have a sweet voice, and become an admired orator.

E mea ana hoki a Shirres:

Maori Marsden speaks of being bonded to particular powers through a ritual dedication and consecration. Some are dedicated and consecrated at birth and before battle to Tuumatauenga. Some are dedicated and consecrated to Rongo, for peace. The dedication binds us to particular spiritual powers, while the consecration calls on the spiritual powers to give us particular gifts for our work as human beings (Mana and the human person: Pae tukutuku).

3.7 He pūkenga tāngata, he pūmanawa

Hei tā Tahuri (Kōrero Whakamārama, 1996), hei te whānautanga mai o ētahi

tāngata, titi ana taua pūkenga o te whaikōrero ki roto i a rātou. Tērā pea ka hua

mai ngā pūkenga nei i te tohi o te tamaiti ki tētahi momo atua, waihoki, ka riro

ngā pūkenga o taua atua i a ia. Ko Eruera Kawhia Whakatane Stirling tētahi

kaumātua mātau, rongonui hoki o Te Whānau-ā-Apanui, Ngāti Porou, me Ngāi

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Tahu, tērā ka taea te kī, i whānau mai aua pūkenga ki a ia i tōna whānautanga mai.

Nāna anō ngā kōrero i roto i tā (Salmond 1980: 88) e whakamārama ana i ngā ira

e rua. Kei tana ngutu whakarunga tētahi, kei tana kauwae hoki tētahi. He mea

whakamāori ēnei tohu e ētahi o ana pākeke ka hua mai te mātauranga ki a ia, ā,

me tuku ia kia whakangungua ki te whare wānanga Māori.

3.8 He mea tohu e ‘Mea’ pakeke

Kua tākina mai ā tātou kōrero mā te ako i roto i ngā whare wānanga tahito, anā, i

whai wāhi anō ā tātou kōrero ki te hunga i whakaaehia kia uru ki te wānanga, inā,

kua whakawhāitihia mai ki te hunga i whakaaehia, ka whāia e tātou te hunga nei. I

ēnei rā, ehara kau nei ko te wānanga te huarahi whakaako ki te katoa hei tā Royal

(1992: 88):

Most elders and other experts will probably not agree to teach higher or deeper knowledge (matauranga tapu) of the Māori world in the forum of general iwi hui wānanga.

Me noho mārama tonu, ehara kau nei i te mea e taea ana e te katoa ki te

mātauranga o uki i nehe, ā, he pēnei anō i te rā nei, he mea āta tohu taua hunga,

pēnei i tā Royal (1992: 88) e kōrero nei:

They (elders) prefer to work on a personal level by taking aside people with particular talents and concerns as these reveal themselves.

Kāore hoki i tino tika te pātai torotika kia homai ngā kōrero i nehe, i te rā nei hoki.

Ka hoatu ngā kōrero, e tika ana ki ō rātou whakaaro, mōu i tēra pakeketanga. Anei

kē te whakamārama a Ngoi Pewhairangi i roto i te pukapuka a King (1977: 8) hei

whaiwhai atu i tēnei kaupapa,

When you learn anything Māori, it has to be taken seriously. It involves the laws of tapu: genealogies, history, traditional knowledge, carving, preparing flax, in fact, nature itself. Tapu is something that teaches you how to respect the whole of nature, because Maori things involve the whole of nature. Awareness of tapu associated with learning is something we grew up with. If you are born on a marae, there are certain qualities about you that are recognised by elders. They don’t actually teach you. They select you and

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place you in a situation where you absorb knowledge. When you're asleep on your own, they're singing waiatas or reciting genealogies in the next room. As you're lying in the dark, you absorb everything that's going on. And before you realise what you're doing, you've learned how to recite too, or you've learned the words of a certain song. And this can go on for three or four years. But you don't realise that they're putting you into the situation to learn. Suddenly, later, they take you to a meeting house and they recite these genealogies or sing these waiata and deliberately forget a line. And you find yourself singing by yourself because you've recited and learned these things by heart. And you sing this line they've left out. And after a while they say to you 'why don't you learn other songs or other genealogies?' Then again you hesitate. You know the restrictions placed on these sorts of things. But they take you in hand. The tapu is so great they wouldn't take you in hand and teach you unless you yourself had done work in your own time and shown yourself able and suitable.

“In time, elders and other knowledgeable people will pass over more knowledge

as they become more confident in you and your abilities” (Royal 1992: 88). Ko

tētahi atu here, ko te matatau o te tangata ki te reo Māori, inā, te kōrero he pai ake

te tuku i ngā kōrero o nehe me ngā tikanga mā te reo Māori (Royal 1992: 88). Ko

Tupe (Uiui, 1996) tētahi i haria e ōna pākeke i muri i tā rātou kite i a ia e whai ana

i te karaipiture, kātahi ka whiua ki te mahi. Nā tētahi o aua pāpā anō a Tupe (Uiui,

1996) i akoako ki te āhua o te whaikōrero me ngā momo kōrero hei whakahuahua

māna. Ko Malcolm (Uiui, 2003) o Te Arawa tērā i kī mai nā ōna pākeke ia i

whakaako ki te whaikōrero. E hāngai ana tā Kruger (Uiui, 2003) ki tēnei āhua,

inā, ki a ia, āta tohua ai ngā tāngata ki te whaikōrero, otirā ki ngā kōrero hei

whakaputa mā rātou i te whaikōrero. Ko tētahi o ngā kaupapa i ara ake i ngā

kōrero a Morehu (Uiui, 1998) mō te ako a te pakeke i tētahi, ko te ‘tauira’, inā, hei

tāna, pēnā ka noho te tamaiti, te ākonga rānei i raro i te maru o tētahi hei kaiako

mōna, kua tohua te wā e te kaiako hei āhea taua akonga puta ai ki te whaikōrero.

Ko te putanga ki te whaikōrero, hei konā, kua hamumu ngā waha o te iwi, ‘Ā, nā

mea i ako. Koinā te tauira a Mea.’ Hei tēnei o ngā āhuatanga, kei raro taua

akonga i te korowai mana o te kaiako, ka mutu, ko tōna mana, ko tō te kaiako, nā,

kia heke ko ia, kua heke te mana o te kaiako. Ko te kī a Rangi (Uiui, 2003), ehara

i te mea ka haere tētahi taitama ka tono kia whakaakona ki te whaikōrero. Hei tā

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Rangi (Uiui, 2003) rāua ko Pukepuke (Uiui, 1997), ka kitea e ngā koroua o Tūhoe

ngā pūkenga, te hiahia rānei o tētahi tamaiti me te whakatau ka tīkina mai ia hei

tamaiti ako ki te whaikōrero. I mua i te matenga o tētahi kaumātua kua kimihia e

ia he uri, e kaingākau ana, e whakaata ana i te hiahia ki te ako, ka whāngaihia ki te

kōrero, heoi, i ēnei rā ka akona noatia (Salmond 1994: 123).

3.9 Mā te mahi e whakaū

Ko ngā kōrero a Melbourne (Uiui, 1997) mō tētahi o ōna pākeke e kī ana he mea

tuku te tangata ki muri o te whare ki te parakatihi. Mā te omaoma o ngā kararehe

hei tohu ki te koroua kua pai te whakapāoho o tōna reo mō te whaikōrero. E kī ana

a Kereopa (Uiui, 1997), karekau te whaikōrero e whakaakona, ko ngā wāhanga kē

o roto he mea ako. Ko tā ētahi he akoako i ngā tāngata ki ngā momo kīanga,

whakataukī mai, pepeha mai, kupu whakarite mai, aha mai, e taea ai e rātou te

whakahuahua i roto i ā rātou ake whaikōrero. Hei ētahi kē, he mea āta ako te

akonga kia pēnei te huri, kia pēnei te hīkoi, kia pēnei te piu o te rākau, kia pēnei te

mahi, kia pērā te mahi. Ko ētahi tonu ka ako i ngā momo āhuatanga tū kia rite

tonu atu te āhua ki tō tētahi atu, heoi tā wētahi, kia kaua e rite, kia whai kē ake

tēnā, me tēnā i tō rātou ake tū. He mea tuhi e Salmond (1994: 122) he wā anō kua

huihui te hunga e manako ana ki te whaikōrero ki te kāinga o tētahi, ki te hēte

miraka kau, ki reira parakatihi ai i te whaikōrero. Ka puta anō i a Salmond ngā

kōrero a tētahi tangata taunga ki te whaikōrero mō tā rāua ko tana hoa mahi

akoako i a rāua anō ki te whaikōrero, inā, ko te pāka waipiro tērā i kākahuria ki te

paraikete hei aronga mō ā rāua whaikōrero. I runga anō i tēnei kaupapa, e ai ki a

Beaglehole (1946: 274-76) i whakatūhia e ētahi kaikōrero he momo karaehe hei

whakangungu i a rātou anō ki te momo kōrero o te ao tahito, nā i whakahētia i

runga i te kī a tētahi kaumātua he takahi tapu te tuku kōrero poroporoaki kau noa i

te korenga o te tūpāpaku tūturu, nā, he hē hoki te mihi ki te ‘kore’ noa iho nei o te

manuhiri (Mahuta 1974: 7-8).

3.10 Mā te kite, mā te rongo e mau ai te whaikōrero

Ko tētahi āhuatanga ako ko te tipu haeretanga o te tamaiti hei pakeke. Nā konā i

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pāpā ai ngā āhuatanga o tōna ao e whakatakoto wheako tika ana te tangata mōna

tonu. Inā te whakamārama a Milroy (1991: 1-2):

Ko te mea hoki, me mātua mōhio rawa rātau ki te hanga o taua tamaiti pakupaku ki ngā āhuatanga katoa o tōna ao kikokiko, ko te āhua o tana titiro ki ngā mea o tōna ao. Me mātua mōhio rātau ki te hanga o te roro o taua tamaiti, ka mutu, he aha ngā mea i tukuna iho i roto i ana mātua ki a ia mā te ako hai whakakīkī haere. Me mōhio rawa hoki rātau ki ngā rerekētanga o tēnei mea o te hanga o te kiko. Me mōhio anō hoki rātau he aha ngā mea e akona ana, e whāngaihia atu ai te wāhanga kikokiko ki ngā tauira me ngā kaha o te āhuatanga ā-iwi ō tēnā, ō tēnā, ō tēnā. Ko te mea kē, kore rawa tātau e mōhio ana i ēnei mea. Kai runga tonu tātau i te huarahi e para haere ana i te mātauranga kia kitea he aha te mutunga atu o ngā kōrero nei. E mōhio katoa ana tātau ko tēnei mea ko te kūao tangata he mea tino whakamīharo tōna hanga, kā mutu, ko ngā tauira hai hanga mai i tōna āhua, me tōna wairua, kua oti noa atu te whakaoho i mua i tana whānautanga mai. Engari, he rite te tamaiti ki te kākano, arā, ko te kākano hoki me mātua whakatō i roto i te oneone kia pihi, kia rito, kia whanake, kia kōhure, ka toro ki runga kua pakari i roto i tōna āhua ahakoa he aha te momo. Ko te kūao tangata he pērā anō, me mātua whakatō anō ki roto i te māra tangata ka kitea e whakatipu ana i tōna whakapakaritanga, e kīia ai kua tangata, kua wahine pakari ā-tinana, ā-wairua, ā-hinengaro. Ki te kore e tiakina, e morimorihia, e poipoihia, e whāngaihia te tamaiti, kāre e roa ka mate. I te wā o te tamaiti e nohotahi ana me tana whāea, me ana mātua, me ana tūākana hoki, kua tīmata tana ako ki ngā momo āhuatanga a te tangata. Otirā, i taua wā i a ia e ako haere ana i ngā mea nei kai konā anō ngā momo tohu hai ako māna. Hai tauira ake, anei nā: Ka tīmata te tamaiti ki te ako i ētahi kupu me te momo whakatangi o aua kupu e mōhio ai ia ki te whakatahuri mai i tana māmā ki te tohu rānei kai te mate kai a ia, ki te mea rānei e mate mimi ana a ia, ērā mea katoa ka noho hai tauira akoako i a ia hai pūrua i te moko. Ko tā te tamaiti mahi he tangotango mai i ngā mea tūturu o ngā tauira maha kai mua i tōna aroaro, inā ētahi: • ngā momo turituri; • ngā kitenga ā-kanohi me ngā mea e rongohia ana e te kikokiko o tōna

tinana. Pēhea ai te whakatakoto haere, te hanga haere a taua tamaiti i tāna e kite ana, e mōhio ana mō tana ao me ngā āhuatanga o taua ao, kāre e taea e te tangata te tiki atu. Kua mōhio noa atu te Māori, mai, mai, mai rā anō, ko te hinengaro o te tamaiti kua tīmata kē te hikohiko, te ohooho i te wā tonu o te tōhuatanga. Mai tonu i taua wā kua hanga haere te tamaiti i ētahi tikanga, ā,

44

me te aha e whakamātauhia ana e ia, e whakarerekē haerehia ana e ia. Nā, kai roto i te hinengaro o te tamaiti tētahi tauira, kā mutu, kāre a ia e mōhio ko wēhea wāhanga o taua tauira he wāhanga tūturu, ko wēhea wāhanga me whakarerekē haere anō. E mōhio katoa ana tātau ia rā, ia rā, kua ara mai he āhuatanga hou kē, tino rerekē, ko wētahi he motuhake tonu. Ā, heoi anō, te whakapono o te Māori, kua oti kē te whakairo i ngā mea nei ki roto i te tamaiti, heoi tāna, he whakamōhio i a ia ki aua whakairo. He rerekē te ako ā ētahi iwi i ētahi atu iwi i ō rātau tikanga. Mā te reo rā anō hoki e whakamārama ngā mea pēnei i ngā kōrero hītōria a te iwi, wana mahi tatau, me ngā mahi pēnei i te whakatangitangi nei. Engari kai konā anō, kai roto i ngā āhuatanga, ētahi mahi e whāia atu ana e ia tangata, kā mutu, kāre nei i te tino mōhio, ā, kāore hoki e tino taea e ia te whakamārama he aha i pērā ai. Inā ētahi tauira: ∆ ko te piu o te ringa; ∆ ko te āhua o te tū; ∆ ko te āhua o te kanohi; ∆ ko ngā momo hikohiko a te tinana hai whakaahua atu āe rānei e riri ana

te tangata, āe rānei kai te whakahē noa iho, āe rānei kai te whakaae mai. Ko ēnei mea ehara mā te ako tūturu hai hoatu ki te tangata, engari mā tēnā, mā tēnā tonu e kamu atu hai tohu i tōna ōrite me tōna mōhio ki ērā mea i waenganui i te whānau, i te hapū, i te iwi rānei. Noho ai tēnā, tēnā tamaiti ki te whakataurite i ngā whakaaro kai roto i a ia ake ki ngā mea e whakatakotohia mai ana e te tokomaha, arā, he aha ngā mea e tika ana, he aha ngā mea e hē ana, he aha ngā mea whai mana, he aha ngā mea kore take. Ehara hoki i te mea ko ō mahi akoako kai roto noa iho i te wā i a koe e tamariki ana, engari kē ka pakeke haere koe ka tīmata tō hanga rerekē i te ao e kite rā koe.

Ko tētahi huarahi kē hei ako ki te whaikōrero, hei te pakeke haeretanga ake o te

tamaiti, ka whiua ia ki ngā āhuatanga o te marae hei papanga anō mō te ako, inā te

kōrero a Salmond (1975: 50):

In country areas, oratory is learned by a natural process. Children hang around the fringes of the marae at local gatherings to watch the elders perform. Proverbs, genealogy and local history soon become familiar, and the formal constraints of speech-making are unconsciously acquired.

E whaiwhaihia ana te āhua ako e Kohere i roto i tā Heuer (1972: 31) mā te

whakarongo ki ngā kōrero me te haere marae, inā:

The art of public speaking, the allusions contained in the numerous proverbs often used, and the rhetoric which was deeply admired by all, was learned by listening to such stories and by attending tribal gatherings. He tangata i akona

45

ki te whare, tunga ki te marae tau ana (a man performs well on the marae because he learned at home).

Anā tā Tauroa (1986: 41), “. . . the Māori is expected to learn by seeing, by

hearing, and by doing.” E whakamārama pēnei kē ana a Siers (1967: n.p.) i te ako

a te tamaiti ki te whaikōrero:

First the child’s vocabulary was developed, a most necessary attribute because of the importance placed on oratory by the Māori. A child’s entry into adolescence opened for it a new life with emphasis on rounding out and deepening its education. This phase was particularly important for a boy as it introduced him to oratory. It was used on all occasions and children learned not only conversational speech but also the higher forms which contained references to mythology, traditions and genealogies and which were enriched with chants and songs. Oratory was frequent and what was more important, was open to all. The orators carried a club and moved to and fro in making a speech. They punctuated their speech with gestures and inflections.

He āhuatanga anō i whakamāramahia e John Rangihau mō te hunga e

whakangungua ana ki te whaikōrero:

The essence of community apprenticeship was young people learning by participating, by becoming carriers of wood . . . as you grew older you moved on to being in charge of the butchers . . . Then you were allowed to go and listen to elders speaking on the marae and in the meeting houses (Rangihau 1977: 165).

I puta rā hoki te whānuitanga o tēnei tū ako i te kōrero a Royal (1992: 15):

Sitting with kaumatua, and other knowledgeable people, allows you to grasp a sense of wider family and tribal life that is unobtainable from books, films, and other media.

Hei whaiwhai i tēnei, i puta hoki te kōrero a Tait (Uiui, 1996) rāua ko Pukepuke

(Uiui, 1997) i tō rāua taiohitanga kua haere rāua ki ngā mahi Māori, ā, hei

waenganui i te mahi tātā wahie, te tahutahu ahi rānei, ngā mahi a te tonotono

rānei, ka wātea ana rātou, kua haere ki muri o te pae takoto ai, whakarongo atu ai,

mātakitaki ai i ngā tāngata whaikōrero. Koia hoki tēnei te huarahi ako i

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whakamāramahia e Salmond (1994: 122) ko te mahi huri haere a te kaumātua ki te

mahi a te huihuinga, ā, nā tana haere ki reira he rite tonu te rongo i ngā

tauparapara, i ngā whakatauāki, whakataukī, i ngā whakapapa, i ngā kōrero o

nehe, mea rawa ake, kua mau haere hoki ēnei i aua kaumātua, me tā wētahi hari

pukapuka paku nei hei tuhi kōrero hou, rerekē rānei mō roto i ā rātou kete kōrero.

Ko tā Gregory Schrempp tētahi i āta kōrero mō tēnei kaupapa, ahakoa, he mea

whai e ia te tauira i āta rangahautia e Albert Lord,3 mō ngā mahi whakaari a te iwi

Tararā. Hei tā Schrempp (1984: 4):

Lord suggests that the various narrators each possess a stock of formulae and themes which are utilized and necessary. The compositions are not delivered by rote memory, but, rather, are rebuilt anew with each performance, within the same broad outline, by weaving together ready-made elements at a number of levels.

E kīa ana te ‘tāhuhu whakaaro’ nei ko te ‘kete kīanga,’ arā, i te reo Pākehā, ‘Oral

Formulaic Theory.’ Koia tēnei ko te ako ā-kākā i ngā ‘kīanga’ e rangona ana hei

kīanga whakahuahua anō mā te tangata hei tana tūtanga ki te whaikōrero. He

pēnei anō te ako a ētahi, ā, ka taea anō te rongo i ngā momo kōrero pēnei e

whaikōrerotia ana e tētahi kaikōrero i tēnei hui, i tēnā hui rānei. He kaha te

whakatauriterite a Schrempp i tēnei āhua kōrero a te iwi Tararā ki te hunga

whaikōrero, nā, ka kitea anō te hāngai o ngā kōrero a Lord e kōrerohia nei e

Schrempp (1984: 4):

Lord also utilises the notion of the formula to develop very fine discussions of the process of acquiring skills within the Yugoslav oral epic tradition, tracing some novices through the process of building up their skills of formulae. Beyond this, by comparing the songs of various performers, or of the same performer on different occasions or at different points in his career, Lord develops a fascinating account of the interplay between tradition and individual innovation. While certain formulae are shared

3 Ko Albert Lord tēnei, he tangata rangahau, tātari i ngā waiata-kōrero o te hunga Tararā. Ko tētahi o ana pukapuka, otirā, ana mahi rangahau, rongonui, ko The Singer of Tales, he pukapuka e aro atu ana ki te tohungatanga o te hunga whakaari ki te tuku kōrero kua oti kē nei te pupuri ki ō rātou mahara. E hia hāora te roa o ētahi whakaari nei, ā, kāore rawa i tuhia ngā kupu. He mea mea hopu kē e ngā taringa me ngā maumahara o te hunga e manako ana ki tēnā momo mahi. Ko ngā whakamārama a Lord (1960: foreward) mō te pukapuka nei: “This book concentrates on only one aspect of the ‘singers’ art. Our immediate purpose is to comprehend the manner in which they compose, learn, and transmit their epics. It is a study in the processes of composition of oral narrative poetry.”

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among a number of singers, each singer’s particular kit is yet highly specific to himself.

Kei roto i te tuhinga a Schrempp (1984: 6) e whakaputaina ana te whakatūpato a

Bloch mō te kaha ōrite o te kōrero a tētahi, me te hokia o aua kīanga, ka mutu, ka

āhua mōhio kē te tangata e whakarongo ana ‘he aha ngā kupu e whai ake ana,’

inā, “. . . to the extent that speech is predictable (as is much ritual speech), it can

convey no new information.” Hei tā Walker (Uiui, 1998) rāua ko Rangi (Uiui,

2003) ka taea e te tangata kakama te ako i tēnei mea te whaikōrero mehemea e

haere ana ki ngā iwi, ki ngā hui, i te mea ka rongo ia, ka waia te tangata ki te

whakarongo kōrero, ki te whakarāpopoto, ki te whakatakoto kōrero. Nā, ko te

mahi rā, he noho, he mātakitaki (Melbourne (Uiui, 1997), Merito (Uiui, 1997),

Rangi (Uiui, 2003)). Hei te wā e tika ana, ka uru koe ki roto i aua whakahaere

(Salmond 1994: 122). He pērā hoki a Reedy (Uiui, 1996) i a ia i Te Whare

Wānanga, ka taki haere ki te whakarongo ki ngā wānanga i Wāhi Marae, Rāhui-

pōkeka, mō te whaikōrero i te tau 1960, ki reira whakarongo ai ki a Paraire rātou

ko te Whati Tāmati, ko Piri Poutapu, ko Arapeta Awatere, ko Koro Dewes, ko

Rāuru. Heoi, ko tāna hoki he mātakitaki i ngā whakahaere o runga i ōna marae ake

o Te Tairāwhiti. Ko Hohepa (Uiui, 1997) tētahi i whakatipuria, i whāngaihia e ōna

tīpuna, ā, nā rāua ia i hari haere ki ngā huihuinga Māori. E whā tekau tau pea te

pakeke o tōna pāpā ake i mate ai, whai muri i tērā ka tukuna a Hohepa (Uiui,

1997) kia kōrero i roto i te whare i te tuatahi i te wā o ngā poroporoaki tūpāpaku,

kātahi ka nōhia te pae e ia ko ōna karu, ko ōna taringa ngā ākonga i tērā wā, mē

ōna pākeke hei tohutohu i a ia. Koirā hoki te huarahi i whāia ai e Tahuri (Kōrero

Whakamārama, 1996), arā, ko tana haere ki te whakarongo ki ngā pākeke e kōrero

noa iho ana he ngākau nui noa iho nōna ki tērā mahi, ka mutu, he tere mate nō

tana pāpā i tere whiua ai ia ki te whakakī i tana tūranga, engari, ko taua āhua anō

rā, ko ngā pākeke tēnā hei tuarā mōna i roto i te mahi whaikōrero nei, e āwhina

atu ana, e tohutohu ana i a ia. E pūhou tonu ana ka hari haerehia a Kingi (Uiui,

1998) e ōna koroua ki ngā tangihanga e pai ai tana whakarongo me tana

mātakitaki. E ai ki a Mahuta (Whakawhiti Kōrero, 1997), koinei hoki te huarahi

ako mōna, arā, he whakarongo ki a Korokī mā e kōrero noa iho ana, nā konei tonu

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i ako ai a Mahuta (Whakawhiti Kōrero, 1997). Kāore hoki i tino rerekē tā Dewes

(Uiui 1997), tā Winiata (Whakawhiti Kōrero, 2002), me tā Hohepa (Uiui, 1998),

inā, ko te tauira he mātaki, he whakarongo.

3.11 “Māu anō koe e whakaako” (Waiariki: Uiui, 1996)

Ka puta ngā kōrero a Timutimu (Uiui, 1995) mō ētahi o ngā tāngata kāore i akohia

mai, kāore rānei i mau ki ngā tikanga, engari, kua tīmata ki te ako haere ināianei.

E hāngai ana hoki tēnei ki tā Salmond (1994: 130) e mea nā:

Aspiring young orators, instead of learning to speak the language fluently, memorise special set speeches, rather like a priest memorizing the Order of Service in Latin; and there are a surprising number of people who, in adulthood, set about learning Maori from scratch.

E mea ana a Mahuta (1974: 19):

because of the prestige associated with oratory, young Maoris entering the ministry are actively encouraged to learn how to whaikoorero.

Ko tā Salmond (1994: 124) anō, “a surprising number of people who make

determined efforts to recapture the knowledge they ignored as children.” Ko ōku

pākeke ake ētahi o ēnei i kī mai he mea āta whakarite ngā wānanga, heoi anō, ko

tā rātou kē he karo i ēnei momo, nā, kia tae rā anō mai te wā ki a rātou hei

kaikōrero, ka mau ngā iro i te korenga i taetae ake ki aua hui e whakapuakina ai te

mahi a te mātauranga tērā e taea te rau atu ki ā rātou kete kōrero hei te wā e

whaikōrero ai rātou. Ka uru ana te hiahia ki te ako, ka whāia ngā tini huarahi

katoa e mātua tutuki ai tēnei hiahia, pēnei tonu i ētahi o ngā huarahi ako e

kōrerohia ana i tēnei wāhanga.

He āhua ōrite ngā kōrero a Malcolm (Uiui, 2003) o Te Arawa, inā, hei tana he

āhua matapiko nō ngā koroua o ēnei rā kua kore rātou e akoako i ētahi atu:

Ko te ako i ēnei rā, kei te tangata tonu, kei tōna kaha tonu, kei tōna māia tonu ki te tū ki te kōrero. Te take . . . kua āhua matapiko wētehi o ō tātou

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koroua. Ka mahue te tangata e ako ana māna anō ia e whakakuhu ngā piki, ngā heke, ngā mea tika, ngā mea hē, ā, koia tērā (Malcolm: Uiui, 2003).

Ko tā Pukepuke (Uiui, 1997), he maha ngā tāngata o ēnei rā he mea ako ā rātou

kōrero mai i ngā pukapuka. He momo whakawhiu tēnei mō te hunga kua

whakauru ki ngā whare wānanga Pākehā hei huarahi ako i te reo Māori, i ngā

tikanga Māori, i ngā kōrero hoki o nehe, nā reira i kīa ai, he mea ako mā te

pukapuka. He kōrero tā Morehu (Uiui, 1998) mō ngā tāngata hiahia whaikōrero i

ēnei rā me tā rātou haere ki te ako i ngā tauparapara, i ngā karakia, kāti, kāore anō

kia āta tau te mōhio ki te reo tonu. Ko tētahi mate i kōrerohia e Salmond (1994:

130), tāria rawahia e te reanga rangatahi kia tata tonu mai nei te wā ki a rātou hei

whaikōrero, kātahi ka huri ai ki te ako. E toru kē ngā āhua ki a Merito (Uiui,

1997), inā, i tīmata tana ako i te whaikōrero mā ngā akoako a ōna koroua i a ia, ka

tahi, whai muri i tēnā ka riro māna e ārahi tana kuia kāpō ki ngā hui Ringatū. Kāti,

nō muri iho i tēnei ka riro a Merito (Uiui, 1997) ki ngā mahi a Tū-mata-uenga,

arā, te ope hōia, nō te hokinga rawa mai, ka rangahaua anō e ia te mahi

whaikōrero.

3.12 I whiua e te wā

Nā runga i te mōhio ki te kōrero Māori, me te kore tāngata hoki i te wā o ngā

pōhiri kua whiua noatia te tangata ki te whakatutuki i ngā whakaritenga, arā, me

whaikōrero. Ko Iraia (Uiui, 1997) hoki tētahi i ākina e ōna pākeke ki te

whaikōrero. I te mea ko Iraia (Uiui, 1997) te teina, kāore hoki ia i whakaae i te

tuatahi, heoi, mea rawa ake, ka tū ake ia nā te kore tangata i tua atu. He wā tōna e

ai ki tētahi o ngā kaikōrero ki a Salmond (1994: 122), ka haere ia ki te hui i Te

Whakatōhea i te taha o ōna kaumātua. I te mea he tokomaha rātou, kāore rawa nei

ia i paku whakaaro ake ki te whaikōrero, heoi, mutu kau ana ngā whaikōrero a te

tangata whenua ka huri ngā kaumātua ki a ia, ka tohutohu ko ia hai kaiwāhi, ā, mā

rātou e whaiwhai ake me te whakatikatika haere.

3.13 Ko Pei Te Hurinui, ko Te Rāwhiti Ihaka, ko Te Hui Ahurei

Ko te kura tētahi huarahi ako whaikōrero i puta mai i ngā kōrero a Rangi (Uiui,

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2003). Ko tētahi o ngā whakaritenga mai i te tau 1965 ko ngā whakataetae kōrero

reo Pākehā e kīa ana i taua wā ko te ‘Korimako Contest’, me tana whāinga matua

“to encourage a greater command and fluency of spoken English amongst

secondary Māori students” (Ngā Manu Kōrero: Pae tukutuku). I te tau 1977, ka

tīmata te wāhanga e kīa nei, ko te Pei Te Hurinui Jones, ā, nā konei, me mātua

kōrero i roto i te ao Māori mō ngā ākonga kei roto i ngā kura tuarua o Aotearoa.

Kua riro mā ngā kaiwhakaako o ngā kura, mā ngā kaitiaki rānei ēnei tamariki e

tohutohu e whakangungu ki te whakaputa kōrero, nā, whāia haeretia ai e te nuinga

o ngā taitama tāne te tauira o te whaikōrero.

Ko Te Hui Ahurei a Tūhoe tētahi whakaritenga i whakahuatia mai e Melbourne

(Uiui, 1997), inā hoki, ngā whakataetae whaikōrero e whakawāhia ai ngā tama e

rua tekau mā rima tau, tamariki ake rānei, te pākeke, ki te whaikōrero me te

māramatanga kua oti kē te akoako i a rātou i ngā kaitohutohu o ia rōpū.

3.14 Te reo irirangi

Arā ngā kaupapa e paohotia ana i runga i te reo irirangi e ngā kaikōrero kaumātua

o tēnā iwi, o tēnā iwi e ai ki a Salmond (1994: 122), nā, ko ngā tikanga-ā-iwi tērā,

ko ngā whakamārama o ngā tauparapara tērā. Rangona tonuhia ai ngā

whakawhitiwhitinga whakaaro e pā ana ki te whaikōrero me ngā paohotanga o

ngā kaupapa rongonui i te motu mā te reo irirangi. He mea hopu anō hoki ngā

whaikōrero i ngā hui pēnei i te pōhiri ki te Tiuka o Etinipara, ka mutu, mā konei

hoki e whakatauira ake te whaikōrero a aua iwi i ahu mai ai aua kaikōrero.

3.15 He kapinga kōrero

Ko tā tēnei wāhanga he whakaataata i ngā tini huarahi, i ngā tini kaupapa hoki e

mau ai i te tangata ngā pūkenga whaikōrero, otirā, i tapitapihia anō ngā momo

whakaritenga o te ako i ngā wā o mua, me te āhua ako i ēnei rā. I rangarangahia

mai ngā kōrero i ngā wānanga tahito me taua momo hei tuku kōrero, he wā ia e

kaha ana te rangona o te reo Māori e kōrerohia ana e te marea, nā reira i riro ai mā

te reo anō hei tuku ngā kōrero i te wānanga. Engari, arā anō ngā tau tīkokikoki i

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whakakitea ‘tērā te reo Māori e mate,’ nō ngā tau i te takiwā o te tau kotahi mano,

e iwa rau, me te pēhanga iho o te reo Māori i Aotearoa, inā tā Ka’ai (Kauhau,

2005):

Education authorities took a hard line against the Māori language, which was forbidden in the playground. Corporal punishment was administered to children who disobeyed.

Hei tāna anō hoki:

it was not until after 1900 with the banning of the Māori language in school playgrounds that the use of the language began to decline, leading to generations of Māori being deprived of one of their cultural taonga (Ka’ai 2004: 204).

Nā konā i mimiti haere ai te kōrerohia o te reo Māori, kātahi ka pā mai Te

Pakanga Tuarua o te Ao, me te aha, ka riro te mahi a te tāne me ō rātou reo

tangatanga ki te reo Māori i te māra a Tū-mata-uenga. Ka pau tēnā reanga kōrero

Māori, ka mate ko te reanga o raro iho. Nō taua tekau tau tonu o te tau kotahi

mano, e iwa rau, e whā tekau, i tōia haerehia ai ngā Māori ki ngā tāone mahi ai,

noho ai. Ko te reo Māori anō te utu. Nō konā hoki i pārekareka ai a Ngāi Māori ki

te reo Pākehā, ka whakarērea te reo Māori ki rahaki, auē, taukurī e. Nō muri mai i

tēnā ka huri ngā tai, ā, ka āta kōkiritia te whakaoranga o te reo Māori i Aotearoa

whānui, me ōna tini kaupapa e ora anō ai te reo. I te rā nei, kua kaha anō te

kōrerohia o te reo Māori. Neke atu i te kotahi rau, e toru tekau mano, e rima rau te

hunga kōrero Māori. Nā reira, ko te mahi tuatahi ki te hunga manako ki te

whakatakoto whaikōrero rerehua nei, ko te whakapakari i te reo Māori. Koia anō

hoki e huri ai ngā tāngata ki ngā momo whare wānanga hei ako i te reo, ka tahi,

hei whakawhānui i ō rātou mōhiotanga-mātauranga hoki, ka rua. Whai i muri i

tēnā ko te whakangungu a te akonga i a ia mā te mātakitaki, mā te whakarongo,

mā te whaikōrero tūturu tonu. Kia tau te papanga whaikōrero a te tangata, me

whakapakari ka tika, nā reira, ka uru anō ngā kōrero mō te ‘ako ā-kākā’ nei, me te

tāhuhu whakaaro ‘kīanga kete’ i puta mai i roto i ngā rangahau a Schrempp rāua

ko Lord. Ka hoki anō ā tātou kōrero ki ngā ‘kīanga kete’ nei hei Te Wāhanga

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Tuaono, inā hoki, hei konā tirohia ai ngā pūkenga o te whaikōrero.

53

Te Wāhanga Tuawhā

Hei ā hea kīa ai he whaikōrero?

I tīmata ā tātou kōrero ki te kaupapa o te pūtakenga mai o te whaikōrero, me te

whai haere i ngā whakamārama whānui ‘he aha tēnei mea, te whaikōrero?’ te

whakatautanga ‘he aha te whaikōrero,’ ka huri ngā kōrero ki ngā āhuatanga o te

ako i te mahi whaikōrero i mua me te āhua o te ako i te whaikōrero i ēnei rā. Anei,

kua tau mai ngā kōrero ki te wāhi e tohua ana hei wāhi whaikōrero. He kaupapa

nui te mahi tūtaki a tētahi ki tētahi, nā reira, ka arohia tēnā kaupapa me ngā

wehenga tāngata. Ka uru mai ngā kōrero mō ngā momo kākahu e kuhu ai te

kaikōrero, anā, ka kōrerohia te mahi a te whaikōrero, arā, he aha te take e

whaikōrero ai te tangata?

4.1 Ko te whai pānga o ngā tikanga tūtakitaki

He whānui anō ngā tikanga tūtakitaki puta noa i te ao mai i ngā kararehe, ki ngā

ika, ki ngā tāngata anō hoki. Ko te iwi Māori hoki tētahi iwi kaha ki te pupuri, ki te

whai hoki i āna tikanga Māori, ā, he wā anō ka kaha hoki te whai a te iwi Māori i

ngā tikanga Pākehā. Ko ētahi o aua tikanga Māori he mea tuku iho mai noa, ko

ētahi he mea hanga kia hāngai ai ki ngā huringa o te wā. Kei tēnā iwi anō rā āna

tikanga mō te tūtakitaki a te tangata ki te tangata, nā, hei konei tirohia ai te

whanaungatanga o te mahi whaikōrero me te tikanga tūtakitaki, inā, ko te

whaikōrero te tino mahi i roto i ngā tikanga tūtakitaki a te Māori. Ki ahau nei, he

tino tikanga tō te whaikōrero i roto i te tūtakitaki a te tangata whenua ki te

manuhiri.

When a group of visitors arrived at the village of their hosts, for instance, they would come on in battle formation and be met outside the palisade by the warriors of the settlement. There the two groups would defiantly challenge each other and perform the terrifying war dance, the haka, with all its threatening gestures, brandishing of weapons, and ferocious grimaces. While a foreign observer might fear that their frenzy would culminate in a bloody fray, the sequel would actually be speeches of greeting and welcome,

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followed by both parties entering the fortified village for a feast (Hanson 1983: 107).

I ngā whakahaere tūtakitanga a te Māori e rua ngā tino wehenga o te hunga ko te

tangata whenua me te manuhiri, nā, ka paku kōrerohia ngā wehenga nei ā kōkō

ake nei.

4.2 Ko hea te wāhi whaikōrero?

Hei konei e whakarārangihia ana ngā paearu e ārahina ai te momo kōrero i

waenganui i te manuhiri me te tangata whenua. Ko tētahi o aua wehenga ko te

wāhi e tūtaki ai ngā wehenga e rua nei o te tangata. Ko te kaupapa tuarua ia, ko te

whakatau i raro i te kaupapa ‘ōkawa,’ i raro kē rānei i te kaupapa ‘ōpaki.’ Ki ahau

nei, arā anō ngā paparanga ōkawa, waihoki mā te wāhi hoki e tū ai te huihuinga

tēnei e whakaataata mai, nā konā hoki e tau ai ki te kaupapa e kīa nei e Yoon

(1986: 45), arā, “geomentality - a particular behavioural pattern in dealing with the

environment.” Ko tāku nei whakamāori i tēnei, ko te āhua o te whakanohonoho i

tētahi tū wairua ki tēnā āhuatanga, nā, ki ahau nei ko te ‘whakahaere motuhake ā-

wāhi.’ Ka maumahara ahau ki ngā kupu tohutohu a tētahi o ōku pākeke e pā ana ki

ana mahi tohunga me tana tuku i ōna mōhiotanga ki ētahi atu, nā, ka pātaihia e au

mena he tapu āna kōrero, ko tana whakautu he āhua pēnei, ‘ehara nāku i

whakatapu aua kōrero, mehemea e hiahia ana koe kia tapu aua kōrero, māu e

whakatapu.’ Ko tēnei mahi whakatapu, ko te uta a te tangata i te hōhonutanga o te

whakaaro ki runga i te kaupapa, ka mutu, ko te whakaū a taua tangata, me te iwi, i

taua tapu, kia titi ai ki te whakapono. Kātahi ka tiaia taua whakapono ki ngā

reanga, ka mutu, ka noho mai (t)aua mahi, (t)aua kōrero rānei, hei kaupapa e nui ai

te kauanuanutia. Koinei tonu te āhua o te ‘whakahaere motuhake ā-wāhi’ e

kōrerohia nei e Yoon. Ki te whakangāwaritia ngā whakaritenga e pā ana ki tētahi

kaupapa, kāti, ko te whakaōpaki tēnei i taua āhuatanga. Ki te whakatapua ngā

whakaritenga, kātahi, ki ahau nei, kua whakaōkawatia. Ki te whakaōkawatia ngā

whakaritenga e pā ana ki te tūtakitaki me te wairua whakahaere i ngā

whakawhitinga kōrero, koirā te wāhi ki te whaikōrero.

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Hei tā Mahuta (1974: 5), kitea ai te whaikōrero i ngā tū hui Māori, hui ōkawa nei,

me tana whakamārama:

The term whaikoorero when used as a noun means formal speech. When used verbally it means to make a formal speech. It may also be used to refer to the ceremony of formal speech-making on the marae (courtyard) or in the tribal meeting-house (Mahuta 1974: 3).

Kei haria whānuihia ngā māramatanga o aua kupu ka paku huri au ki te

whakamārama i te ‘tangata whenua,’ i te ‘manuhiri’ hoki (mō te hunga kāore i te

tino mātau ki ngā tikanga Māori).

4.3 Ko te tangata whenua

Ahakoa te mōhio o te iwi Māori me ētahi o tauiwi ki tēnei karangatanga ‘tūranga

waewae’, he ingoa anō ō ētahi iwi, arā, ko te ‘hunga marae’, ko te ‘hau kāinga’,

ko te ‘iwi kāinga’ hoki. Ki tā te iwi Māori titiro whānui he tangata whenua tō te

whenua rāwhaki,4 tō te whenua ake, tō te rohe, tō te marae. Ehara i te mea ko te

tangata whenua o tētahi whenua te tangata whenua o tētahi marae, o tētahi rohe

rānei, hei te āhua kē o te titiro. Pēnā e tirohia whānuitia ana te tūnga o Aotearoa i

te ao whānui, kātahi ka kīa ko te iwi Māori te tangata whenua o Aotearoa. Kia

whakatatahia mai te titiro, arā, pēnā kei Aotearoa noa iho e titiro ana, kātahi ka

rohea te whenua kia tika ai te kī ko Mea iwi te tangata whenua o tēnā rohe, ko

Mea iwi te tangata whenua o tērā rohe. Kia whakatatahia mai anō te titiro ki roto

rawa i te rohe kātahi ka wehea anō te rohe ki ngā rohe ā-marae pea, nā, kua kīa ko

Mea hapū te tangata whenua o tēnā marae, ko Mea hapū te tangata whenua o tērā

marae. Nō nā noa nei i te hūnukutanga o ētahi o te iwi Māori ki ngā tāone noho ai

kua whānui atu te māramatanga o te karangatanga ‘tangata whenua,’ kāore i te

whakawhāitihia mai ki te marae anake pēnā i ngā tau o mua. Ko te mea ia e ōrite

ana ko te here o te tangata ki te whenua. Ko tā Anne Salmond (1974: 148)

whakamārama mō te tangata whenua e kī ana kua roa taua hunga e noho ana ki

tētahi wāhi, ā, i riro mai te whenua i te take Māori. Ko tā Takino (1998: 287): “. .

. tangata whenua refers to the “home people”. The people of the placenta, the

4 Ko taku kōrero ‘whenua rāwhaki,’ he hanga kupu mō te continent.

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lands and environs . . ..” Nā reira, ka whakatakoto ahau i ēnei paearu hei anga

whakamārama i te tangata whenua, arā, ko te tangata whenua te iwi:

• kua kaha anō ki te whakanoho i a ia ki tētahi wāhi;

• kua roa pea e noho ana ki tētahi wāhi (ahakoa pēhea te riro o te whenua i a

ia, mā te whenua kite hou, mā te whenua tipu, mā te hoko, mā te tuku, mā te

ōhākī, mā te muru, mā te rau o te patu rānei (Sinclair 1977: 89-92)); ā,

• kei a ia pea te whakahaere i ngā āhuatanga, i ngā tikanga o tētahi wāhi, mō te

wā poto, mō te wā roa rānei.

Hāunga ēnei whakamārama i runga ake nei, kia maumahara tonu te tangata,

ahakoa tōna roa ki tētahi wāhi hei nōhanga mōna, ehara koia noa iho te tohu he

tangata whenua tērā tangata, ā, i ētahi wā ka whakaarahia ake ngā kōrero e kōrero

ana mō te tūturutanga o tērā tangata i wāhi kē, i marae kē, i whenua kē rānei. He

kōrero whakamaumahara anō ēnei i te tangata ehara ia i te tangata whenua tūturu o

tērā wāhi, ā, kei tōna kāinga tipu kē pea e taea ana e ia te kī ko ia anō tētahi o ngā

tāngata whenua ake o tērā wāhi. Ko ngā here o te tangata whenua e here ana i te

tangata ki tōna ‘ahikā,’ inā, koinā te tohu o te nohonoho whenua a te Māori i mua i

te taunga mai o te Pākehā. Mā te noho ki tō marae, mā te hokihoki ki tō marae e

kā tonu ana tō ahi i reira (Sinclair 1977: 90), ki te kore, kua ‘ahi mātaotao,’ ā, ki te

ahi mātaotao te tangata me tūpato ia i te mea, tērā e ara ake te wā ka whiua te

kōrero e te tangata whenua ake o taua wāhi, ehara kau ia i te tangata whenua o tērā

wāhi, engari, nō wāhi kē ia. E kī ana a Kāretu (n.d. b.: 2):

Perhaps in the more contemporary situation, the ahi kā concept can be sustained by one's meeting one's tribal obligations, that is, being seen at the more important rites of passage of the tribe. In this way one is seen to care because one's "face is seen", an extremely important aspect of being Māori. It is all that is necessary, one need not say anything. Not to be seen over a long period of time would be tantamount to ahi mātao, to the extinguished fire, and could be interpreted as an attitude of not caring.

Ko te whakamārama whāiti a Melbourne (1992: 2) i te ‘tūrangawaewae’ he pēnei:

57

Tūrangawaewae literally means a standing place for the feet, but it means a lot more than its present use to describe one's association with the quarter acre suburbian paradise. Tūrangawaewae means a great deal more as it applies to a shared or collective hapū o tribal identity and of belonging within a recognised geographic region.

Anei, e whai ake nei, te whakamārama whānui a Tauroa (1989: 11) mō te tangata

whenua i ēnei rā:

Tangata whenua are the local people who, by genealogy and by association, claim the marae as their turangawaewae – their standing place or identity base. This turangawaewae gives them the right to belong, to determine kawa (protocols), to define roles on the marae and to be responsible for its mana (status). It also implies that they have responsibilities and obligations in extending hospitality to manuhiri. They will prepare the marae for visitors and generally do all they can to make hui a success and ensure that visitors are well looked after. Tangata whenua contribute to the food supplies, provide the ringa wera –the work force for the kitchen, dining room, meeting house and upkeep of the ground and marae facilities – and the paepae for welcoming visitors.

4.4 Ko te manu(w)hiri

E mea ana a Barlow (1991: 68) ko ngā manuhiri ko rātou ngā tāngata haere ki

ētahi atu marae ki ngā hui Māori. I ēnei rā kua haria e ētahi tāngata ngā tikanga o ō

rātou marae ki ō rātou ake kāinga noho, nā reira kia kaua nei hoki e paiheretia te

manuhiri ki te marae anake he pai anō pea te whakawhānui atu i te māramatanga o

te karangatanga manuhiri mā te kōrero, mehemea ehara koe i te tangata whenua,

he manuhiri kē koe.

Ka karapotia katoatia mai ngā wehenga katoa o te manuhiri, ahakoa Māori, ahakoa

Pākehā, ahakoa iwi kē rānei, ahakoa manuhiri haere mai i tawhiti, ahakoa haere

mai i tata rānei. Ko te manuhiri e karangatia ana he ‘waewae tapu,’ koia te

manuhiri koia nei tōna taenga tuatahi ki tētahi wāhi ahakoa e tata ana tōna ake

kāinga noho ki tērā wāhi, ahakoa he tawhiti rānei. Ko te ‘manuhiri tūārangi’ e

mārama ana, arā, he manuhiri kua haere mai i tawhiti. Heoi anō, he wā anō ka kīa

tētahi tangata he manuhiri ahakoa nōna ake taua wāhi, ahakoa nōna anō rānei taua

marae, mena he roa anō te tangata e noho ana i wāhi kē, i tāone kē rānei, ā, ka hoki

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anō ia ki tētahi hui i tōna marae ake (Barlow 1991: 68). Me whakaeke tonu ia pēnā

i ngā manuhiri katoa, ā, kāore e tika te haere tika tonu ki muri. I tētahi wā kāore au

i mōhio pēnā ka taka mai au i raro i te karangatanga manuhiri, i raro rānei i tērā o

te tangata whenua, heoi, ko tāku i pōhēhē ai hoki, ka taea ngā tikanga te

whakapoto nā te mea ko au tēnei e hoki ana ki tōku marae ake, ka mutu, ka

tohutohuhia au e tōku whānau ake o te kāinga kia hoki ki waho tatari ai ki te

karanga manuhiri. I tēnā kua mōhio anō au, kua roa rawa tōku kore nei e hoki mai

ki tōku marae, nā reira, kua āhua mātaotao taku ahi i te roa o tōku ngarohanga atu.

Nā reira, e hāngai pū ana ki tā Tauroa (1989: 11):

Manuhiri need not be only people of other tribes or marae. Tangata whenua can be welcomed as manuhiri to their own marae, particularly when they have been absent from the marae for a long period, or they are attending a tangi.

Mena ehara te manuhiri i te waewae tapu, tērā pea ka tū tonu he pōhiri tūturu, tērā

pea ka whakatau noa iho. Ina whakaaro au ki ngā ope hāereere ki ngā tangihanga i

ō rātou rohe ake, e hia tāima wēnā ope haere ai ki tētahi marae, anā, ka pōhiritia

anō ia taehanga ki reira. Ki ōku whakaaro nā te mea he haere marae, me mātua

pōhiri mena kāore e kaha ngā paihere o te tangata ki taua marae, kua ahi mātao

rānei. Ki te tū he pōhiri, kāti, kāore rawa e whakaarohia mā te whakatau noa iho e

ārahi mai te manuhiri, ka whakaaro kēhia mā te whaikōrero rawa e ārahi mai, e

whakatau. Heoi anō, hei ētahi o ngā hui i runga marae kua tae atu au he wā anō he

whakatau noa te āhuatanga whakarata i ngā manuhiri, pēnā i te tae tōmuri mai o

ētahi tāngata ki taua huihuinga i muri i te pōhiri me te whakaeke marae. I tētahi o

ngā Kura Wānanga o Tūhoe i tū i te tau 1981 i wānangahia ngā tikanga marae, nā,

ko tētahi o ngā whakatau kia kaua e whaikōrerohia atu ngā manuhiri tae tūreiti ki

te huihuinga, heoi kē, me whakatau noa iho i roto i te wharenui. Hou rawa ake ngā

manuhiri ki roto i te wharenui ka tū anō ētahi tangata whenua, ētahi o ngā tāngata

rānei i tae mai i te wā o te pōhiri, ki te whakatau i ngā tāngata kua tae tūreiti mai,

engari, kāore e whaikōrerohia atu.

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Ko au tēnei e kī ana mena ka tae tētahi manuhiri ki tētahi marae he ‘pōhiri’ kē te

mātua āhua whakatau manuhiri, nā reira he whaikōrero anō te mahi. Heoi anō, hei

ētahi wā ka tae ake ētahi whanaunga , ā, kua kore e pōhirihia tūturuhia, engari,

kua whakatauhia noahia. Hei ētahi wā kua haere tika tonu ngā whanaunga

manuhiri ki te wāhi e mahi ana ngā karawa, pēnā ia ko te kīhini, kāti, kua hou tonu

atu ki roto rā, ā, kua haere noa ki te kihikihi haere, ki te rūrū haere, ki te hongi

haere. He ‘kia ora’ noa iho te kōrero whakatau i a rātou, ā, kua noho tonu atu ki te

kaputī, ki te kai rānei. Ko tētahi rerenga kētanga hoki o ngā haerenga marae kua

taki haere te nuinga ki te noho ki ō rātou whanaunga, ā, kua kore e moea te pō ki

te wharenui, nā reira, kua kore anō hoki e taea te whakatau i roto i te whare tipuna,

ka mutu, ko aua kihikihi, hongi, rūrū i te kīhini ngā tikanga whakatau i tērā hunga. I kīa mai ahau e aku pākeke, i ngā rā o mua he kaha ake te moea o ngā marae e

ngā manuhiri, nā reira i taea anō ai te whakatau tika. Ahakoa rā, he wā anō ka

mātua pōhiritia ngā whanaunga, pērā i ngā tangihanga, i ngā hui ā-iwi rānei. Hei

ētahi wā hoki kua haria mai e ngā whanaunga he hoa ki te marae, ā, he waewae

tapu taua hoa, engari, ahakoa tōna āhua waewae tapu, hei ētahi wā kāore tonu e

pōhiri tūturuhia, anā, kāore e whaikōrerohia atu. Nā te puta ohorere nei pea, nā te

mau tonu rānei o te ahikā kua kuhu mai tēnā whanaunga me tana hoa rangatira,

whānau hoki mā muri, anā, ki taku mātakitaki ake kāore e tino whakahētia tēnā

momo kuhu. Engari, pēnā he hui ā-iwi ka rite tonu te pōhiritia o rāua tahi, anā,

kāore e whakatauhia ki ngā kōrero whakatau noa iho, engari, whaikōrerohia

tonuhia atu. Nā reira, ki ōku whakaaro whai pānga ai hoki te hanga o te hunga

manuhiri ki te kaupapa o te hui me ngā whakaritenga whakatau manuhiri. Arā,

pēnā he hui ko tōna kaupapa he whānui atu i te hapū i te tangata whenua ake rānei

ka āta whakaritea te haerenga mai o te manuhiri, nā reira, me pōhiri tonu te

manuhiri ka tika, ā, kei te mōhio anō te manuhiri e karangatia ana rātou i tērā

whakaaro nā reira hoki ka tae atu i te wā kua whakaritea hei whakaeke i te nuinga

o te wā. Ka tū ngā whakahaere katoa o te pōhiri, arā, ko te karanga, ko

ngā whaikōrero, ko te whakaratarata, ko te kai, kātahi ka hui. Tērā pea, kei

waenganui tonu o te hui whakatauhia ai te hunga takaroa ki ngā kōrero mihimihi,

whakatau noa.

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Hei whakatauira ake i ēnei momo whakaritenga, i a au i Te Tari Māori i Te Whare

Wānanga o Waikato, i te tau 1998, i whakamōhiotia mai mātou he manuhiri e

haere mai ana. Ko te pātai i puta ake i tētahi o ngā kaimahi mehemea me

whakatau noa i taua manuhiri, me tū rānei he pōhiri. Ka puta te kōrero ehara ia i te

waewae tapu i konei nā te mea kua tae mai ia ki Te Tari i te tau 1997. Nā tērā i

tere puta ai te whakaaro me whakatau noa iho, ā, hei aha noa iho e whakatū pōhiri

ki a ia. Heoi, ka puta anō te whakaaro i tētahi me tū tonu he pōhiri i te mea kua

pau te kotahi tau mai i tana haramaitanga ki reira, anā, ka pērā, ka whakaritea he

pōhiri hei whakatau i a ia. I whakatūhia he pōhiri ki a ia i roto tonu i te whare e

mahi nei mātou, ā, ka whakaritea tētahi o ngā rūma nui hei whakahaere i te pōhiri,

kāore kē i whakahaerehia ki waho. Nā reira koia nei anō tētahi āhuatanga e

whakaarohia ake ai, e whakatauhia ai hoki e te tangata whenua mena me pōhiri,

me whakatau rānei.

4.5 He mahi ōkawa, he ōpaki rānei?

Mā ngā whakaritenga i waenganui i te manuhiri me te tangata whenua hoki e

whakatau tēnā he ōkawa te āhua o te whakahaere, hei tauira, he ōkawa pū nei te

tangihanga.5 Tēnā tātou ka wānanga i ngā āhuatanga e rua nei, arā, te ōkawa me te

ōpaki, whai i muri i tēnā ka arotahi ki te wāhi e tū ai te whaikōrero, me te

whakatutuki a te tangata i āna mahi nā te mea koia nā te āhua o te tūranga, te mea

e kīa nei, he ‘formalisation.’ Ko te whakamārama a Bloch (1975: 16) i te pānga

mai o te formalisation, “removes the authority and the event from the speaker

himself so that he speaks when using formalisation less and less for himself and

more and more for his role.” I te mea ko te kaikōrero te māngai mō te tira e haere

nā ia, kua utaina hoki he mana ki runga i a ia, inā koia ko te tūranga e kawe nā ia.

Haere ngātahi ana te pūkenga pū kōrero me te tūranga kaikōrero nei, kia ōkawa te

whaikōrero, kia kaua nei e kaha te oko i ngā kōrero ōpaki kē. He aha ia nei i kīa ai

he reo ōkawa, he mahi ōkawa? Nā ngā takotoranga kōrero6 e whakahuatia ana? Nā

5 E mea ana a Kernot (1972: 37) he mea āta titi te tangihanga ki ngā rā o te nehenehe, ā, kāore he kaupapa i kō atu e whakatinana nei i ngā tikanga Māori. 6 E whakahuatia ana te ‘takotoranga kōrero’ mō te takoto me te whakarārangi o ngā kupu.

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te roa o ētahi kupu e kōrerotia ana? Nā te hōhonu o ngā kōrero? Nā te kore e

rangona o ētahi kōrero i whakaputaina i ētahi atu wāhi? Nā te whakaihiihi a te

kaikōrero i tōna reo kia teitei te tangi mai? Nā te mea i whakauruhia mai he

karakia, he waerea, he tauparapara ki roto? Nā ētahi o ēnei, nā ēnei katoa rānei?

Anei tā Sinclair (1987: 570) whakamārama he pēhea ia nei te āhuatanga ōkawa:

1. Formal speech or behaviour is very correct and serious rather than relaxed and friendly, and is used for example in official situations or when you are talking to someone important.

2. A formal statement decision, action etc is one that is officially declared,

done, or accepted so that it becomes publicly known or recognized. 3. Formal occasions are ones at which people wear smart clothes and

behave correctly in accordance with particular conventions.

Hei huataki noa me tirotiro, me whakaaroaro, he pēhea anō te hāngai o

ngā whakamārama i te papakupu a Sinclair i runga ake nei ki ngā whaikōrero a te

iwi Māori. Kei tōna wāhanga tuatahi o runga paku ake nei e mea ana ko te kōrero

ōkawa, ko te mahi ōkawa he kōrero, he mahi rānei i runga i te wairua tika, i te

pono, i te tapu, kaua i runga i te wairua ngahau, i te wairua whakahoahoa, i te

wairua katakata, i te ngāwari o te whakaaro. Ko ngā whakamārama a Kruger

(Uiui, 2003) mō te whaikōrero; kia tika te āhua o te tū a te kaikōrero; kia āta

tātarihia ngā kaupapa kōrero; kia āta whakatauhia ngā kōrero nā runga i te tātari, i

te whai whakaaro; kia reo Māori; kia reo marae; kia tohunga te reo hei hiki, hei

whakahiwa i te mana me te tapu o te marae me te iwi. Inā whakaritea ai e Kruger

(Uiui, 2003) ki te ‘mihimihi,’ he poto noa iho, kāore hoki e eke ki te hōhonutanga

o te whaikōrero.

Koia ēnei te rerekē o ngā kōrero ōkawa me ngā kōrero kaipāipa noa iho e ai ki a

Bloch (1975: 13).

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Formalised Speech Acts Fixed loudness pattern Extremely limited choice of intonation Some syntactic forms excluded Partial vocabulary Fixity of sequencing of speech acts Illustrations only from limited sources Stylistic rules applied at all levels

Everyday Speech Acts Choice of loudness Choice of intonation All syntactic forms available Complete vocabulary Flexibility of sequencing Few illustrations from a fixed body No stylistic rules consciously held to operate

Te mahere tuatahi:

He paearu kōrero ōkawa, kōrero ōpaki.

Hei ahakoa, mā te kaupapa o te whakaopetitanga anō rā, mā te waihanga anō hoki

o ngā kaikōrero e tohu mena ka whāia he wairua ōkawa, ka whāia rānei he wairua

ōpaki i roto i ngā kōrerorero i waenganui i te tangata whenua me te manuhiri.

Nā runga i ngā whaikōrero kua rongo ōku ake nei taringa, kua kite ā-kanohi hoki

au, kei te hāngai rā te wāhanga tuatahi, arā, official situations i te mea ki ōku

whakaaro, katoa ngā whakaeke marae he hanga pērā te āhua, ahakoa te momo

manuhiri, manuhiri tūārangi mai, whanaunga mai, tuahangata mai, tautauhea mai,

hoa mai, pakeke mai, tamariki mai, ērā manuhiri e whakaeke mai ana ki runga i te

marae. I runga i te whakaaro he manuhiri te manuhiri, ahakoa ko wai te manuhiri

he ‘tino tangata’ tonu rātou. Ko te kōrero a te kaumātua o Philip Yardley, “ahakoa

ko wai te tangata e eke mai ki te marae, me karanga, me mihi, noo te mea he mana

toona” (Metge 1986: 65).

Inamata, i te wā e pakanga tonu ana te iwi Māori, karekau nei i tino mōhiohia

ngā manuhiri katoa me te kaupapa o te haramai. Tērā e tau mai ana ki te riri, tērā

e tae kē mai ana i runga i te whakaaro pai, nā tēnei āhuatanga ka āta whakaritea

ngā pōhiri, ngā whakatau manuhiri i te tūpono haramai ki te riri, nā reira, he tino

tāngata ngā tāngata katoa e whakaeke mai ana.

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Ko te rerekē pea ia pēnā he tangata rongonui kei roto i te ope whakaeke ka āta

whakapaipaihia ngā kōrero a te pae hei whakanui i a ia, heoi anō, ko te tiaki me te

manaaki o te manuhiri he mea whakahaere anō me he rangatira ngā manuhiri

katoa. Nā reira, katoa ngā manuhiri, he nui te manaaki, he nui te whāngai, he tino

tangata tonu rātou. Ki tā Mahuta (1974), hei ngā pōhiri whakatau manuhiri

rongonui, whakatuwhera marae, tangihanga, mārena hoki āta kitea ai ngā tohunga

whaikōrero, āta kitea ai hoki te tohungatanga o te whaikōrero. He paku rerekē pea

i ngā huihuinga Tauiwi, inā, me mema paremata, me rangatira o tētahi

kaporeihana, me ariki tapairu, me toa hākinakina, me kaipaoho pouaka whakaata,

me tangata nui ngā rawa, me minita hāhi, me kaipūtaiao rongonui, tērā momo e

tirohia ai, e whakaarohia ai hei ‘tino tangata.’

Ko te tangihanga ia tētahi o ngā huihuinga he mea tāuhi nei ki tētahi wairua tapu

nei i te nuinga o te wā, he tika ngā kōrero, he tika ngā mahi a te tangata. Hei ngā

huihuinga kātipa,7 hei te kōrerotanga rānei i ngā kupu pōhiri ki tētahi tino tangata,

ki tētahi tangata rongonui, ki tētahi tangata nui hoki te mana, huatakihia ai ngā

mahi me ngā kōrero i runga i te hanga ōkawa, me te whakauruuru haere o ngā

kōrero kāore e pērā rawa te tapu, engari ia, ko te hari whānui, he hari ōkawa nei.

Ahakoa e kī ana ‘he tino tika ngā kōrero me te whanonga’8 i te nuinga o te wā,

engari, ehara kau i te mea he pērā i ngā wā katoa. Tērā ka whakauruhia e tētahi

kaikōrero he kupu ngahau, ka mutu, ka whakarewaia taua hari tino ōkawa nei mō

te wā. Nā, hei ētahi wā kua whaiwhaihia anō taua wairua ngahau e ngā kaikōrero

o muri iho nei me te whakauruuru anō i ā rātou kōrero ngahau ki roto. I tae anō au

ki ētahi tangihanga i tīmata mai te pōhiri me ngā whaikōrero i te hanga tapu, heoi

he kōrero ngahau anō i whakauruhia hei mihi whakatoi ki ētahi o ngā tāngata i tae

ai ki te tangi. Ki ōku whakaaro ehara kau nei i te mea i whakangahautia me te

whakaaro anō kia takahia te tapu o te huihuinga tangihanga nei, engari, i kuhuna

kēhia ai hei hiki kē i ngā wairua o te wharemate, o ngā whanaunga, o ngā hoa, o

wai ake rānei kua whakarauika mai ki te tangi, ki te mihi, ki te poroporoaki i te

7 Ko te kupu ‘kātipa’ te kupu a Ngata (1993: 306) mō official. 8 Arā, ‘speech or behaviour is very correct.’

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tūpāpaku. Hei ētahi wā anō hoki kua kuhuna he kōrero hei whakakata i ngā

kaiwhakarongo, engari, he wero anō kei roto i ngā kōrero. Ko te āhua o te wero he

matarua, arā, he pūhuki tētahi mata, ā, he taratara koi tētahi, nā, hei te āhua anō o

te kapo atu a te kaiwhakarongo i te whakaaro he aha ia nei te āhua o te wero rā,

pēnā he tara tō aua kupu, pēnā i whiua rānei i runga i te ngākau pai.

Ehara hoki i te mea hei ngā tangihanga anake te tāuhi ōkawa, te tāuhi tapu nei,

ahakoa he aha te kaupapa kua whakaeke mai te manuhiri ki runga i te marae,

ahakoa hui noa, ahakoa mārena, ahakoa huritau, ahakoa te aha, ko taua āhua anō

rā, arā, i te whakaeketanga o te manuhiri ka tū ki tētahi wāhi o te marae ātea, ki

tētahi wāhi rānei o te wharenui ki te whaiwhakaaro ki ngā mate, nā, i taua wā kei

te whakatapua anō ngā whakaaro me ngā mahi, ka mutu, ka rukuhia te ao ōkawa.

Whai i muri i tērā, kei tēnā anō tāna whakawairua i āna kōrero, kei tēnā anō tāna

whakawairua i tāna kōrero kia tapu, kia ngahau, kia aha noa rānei.

Ki te whaiwhaihia te wāhanga tuarua o tā Sinclair (1987: 570) “. . . it becomes

publicly known or recognized,” e hāngai ana inā whakaarohia te marae ātea me te

whakapuaki kōrero i mua i te aroaro o te iwi. Tēnā tātou ka aro atu ki ngā momo

whakaopetitanga me te taumata ōkawa e tūhonotia ana ki aua huinga. Nā konei

hoki āta tātarihia ai te whānuitanga o taua whakatau, arā, ko hea te wāhi kawea ai

te whaikōrero, ā, pēnā he whakahaere ōkawa, he āhua ōkawa, he whakahaere

ōpaki rānei.

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Ko ‘marae ātea’

Te whakaahua tuatahi: Ko te wahanui ki te marae ātea. He tirohanga whakaroto atu i te wahanui o te

marae o Painoaiho ki tōna marae ātea.

Te whakaahua tuarua:

Ko te marae ātea. He tirohanga whakapae i tētahi pito o te marae ki te pito whaka-te-pae tangata whenua.

E kī ana a Awatere rāua ko Dewes (n.d. reprint: 1):

Ko te marae te tūrangawaewae o te iwi. Kei konei te tohu rangatira o te iwi, rangatira mana, rangatira hinengaro, rangatira manāki, rangatira i ngā ohāki a ngā tīpuna.

Nā Awatere (n.d.) ngā kupu whakatairanga nei e kī ana he “rangatira i ngā Taonga

o te Kete tū-ā-uri, o te Kete tū-ātea; o te Kete aronui. . . . Hei te Marae taurimatia

ai ngā Taonga o te Maoritanga.”

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E tautoko ana hoki a Tauroa (1986: 17) i te whakaaro nei ko te marae te

whakatinanatanga o ngā āhuatanga Māori, anā: “Only in such a special case can

the high levels of wairua (spirituality), mana (prestige), and tikanga (customs) be

practised in their true setting.” Ko tā Mead (2003: 110) hoki:

A marae is a place where Māori culture can be celebrated to the fullest extent, where the language can be spoken, where Māori can meet Māori, where intertribal obligations can be met, where the customs can be explored, practised, debated, continued, or amended, and where necessary ceremonies – such as welcoming visitors or farewelling the dead – can be carried out. It is the place where the generations before the present ones held the mana of the iwi or the hapū, maintained the tikanga to the best of their ability and kept the culture alive. It is a named piece of ground, registered as a Māori reservation where tikanga Māori has pride of place. It is a wāhi tapu, a place of great cultural significance. . . . It is a place to be kept ‘warm’ by the owning group, and as one generation passes on another takes their place in looking after the marae. People of other cultures often see the marae as the institution that saved Māori culture from being assimilated by western civilisation. It was a place of cultural resistance that helped Māori enjoy what others have called de-facto sovereignty.

He whāiti kē tēnei paku kōrero a Tregear (1891: 213) mō te marae, engari, he pai

noa iho hei huatakitanga ki te whakamāoritanga o te marae ā-katoa nei: “an

enclosed space in front of a house; a yard.” Koia tēnei tā Walker (1977: 21)

whakawhānui i tā Tregear:

The Marae is an institution that has persisted from pre-European Maori society. While a whole living complex may be referred to as a marae, the marae proper consists of an open space of ground in front of an ancestral meeting house. In traditional times the marae and the meeting house together made up the focal point of every permanently inhabited village.

Ahakoa e kōrero marae ana, tērā pea ko te pūtakenga mai o tēnei, ko te pā Māori

onamata. “Other nucleus pas, permanently occupied, became social and

ceremonial centres for the many smaller pas and villages round about” (Mitcalfe

1981: 36). He hanga rite anō te whakamārama a Salmond (1994: 31) i te marae, ko

tāna hoki he whakamārama i te noho o te marae, inā:

Each marae has a meeting-house, a dining-hall and other small buildings set in about an acre of land and fenced off from surrounding properties.

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Sometimes though, the total marae reserve can be thirty acres or more. Directly in front of the meeting-house lies an empty expanse of lawn, and this, although physically inconspicuous, is the focus of the complex-the marae ātea or ceremonial courtyard. . . . The term “marae” is ambiguous, since it denotes both the total complex and the ceremonial courtyard, so in some areas the complex is referred to as a “Pā” instead.

He tino whānui tā Armstrong (1973: 35) whakamārama nei i te marae, inā,

The word [marae] literally means an expanse of anything. Thus marae roa or the long expanse was the ocean. Normally however the word was applied to the large open space or village green where social observances were conducted in a Maori community. Nowadays it refers to any place where Maoris gather but specifically to the large open space in front of a carved Maori meeting house. In ancient Maoridom, (and also in this present day) guests were welcomed and farewelled on the marae. Here the tribal chiefs and speechmakers addressed the people and all free men had the chance to agree or disagree with the opinions of their leaders. It was the setting of the councils of war and peace, indeed the heart of the community.

E whakamārama pēnei kē ana a Firth (1959: 96) i te marae:

The marae of a village was bound up with all the most vital happenings, with warm and kindly hospitality, with stately and dignified ceremonial, with the grouping of hosts and visitors in positions determined by etiquette and traditional procedure. This helps to account for the fact that to the native it was more than a simple open space in the village or a convenient assembly ground, and bore a distinct social importance.

Ko te marae, e ai ki a Walsh (1971: 47):

The marae symbolises the close relationship between land and people and is the focal point of Maori community life. . . . . . . All important gatherings will be held on the marae and here one most often hears Maori spoken and Maori social forms followed.

E kī ana a Kruger (Uiui, 2003), ki te whakahuatia e Tūhoe te kupu whaikōrero, e

mārama ana ki te katoa, ko te whaikōrero mō runga i te marae ātea. Ko te

wharenui tētahi wāhi e kitea ai, e rangona ai te whaikōrero, heoi anō ki ētahi e kīa

ana ngā kōrero i roto i te whare he mihimihi, he whakatau rānei. Ko ngā kōrero

‘whakatau’ ki tōku nei mōhio he kōrero mihimihi ki te hunga kua tae mai, he

whakamārama i te kaupapa i tae mai ai rātou, he kōrero whakarata noa i te

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manuhiri. Ko tā te whakatau hoki he tūraki i ngā aukati o te whakaaro o ngā

manuhiri kia kore ai rātou e noho me te whakaaro he tauhou tonu rātou i

waenganui i tērā huihuinga tāngata. Mutu ana te whakatau a te tāngata whenua i te

manuhiri, ko tōna tikanga, ka pai te noho, ka tau te noho a te manuhiri i

waenganui i te tangata whenua, mea ake hoki, kua māmā ake te whakahoahoa a te

manuhiri i te tangata whenua, kua māmā hoki te kōrerorero i waenganui i a rātou

me te whakaaro kua wetekia ngā māharahara o te tauhoutanga, ā, kua kotahi mai

ngā whakaaro me ngā wairua i muri o te whakatau. Ko te whakatau tētahi

wehenga anō hoki o te whaikōrero, ā, kei roto hoki i te nuinga o ngā whaikōrero

ngā kōrero whakatau, heoi kāore ngā kōrero katoa e puta i te whaikōrero e

rangona i roto i ngā whakatau. Kei roto i te whaikōrero ngā tauparapara, ā, i te

nuinga o te wā kāore tērā momo i roto i te whakatau, ā, hei te nuinga o ngā

whakatau kāore e whakamutua ki tētahi waiata koroua pēnā i ngā whaikōrero.

Hāunga wēnei paku rerekētanga o ngā kōrero ka rite tonu te rongo i roto i ngā

whaikōrero o te tauparapara me te waiata koroua, ka taea tonutia ngā kōrero katoa

atu i ērā te rongo i ngā kōrero whakatau, arā, ko ngā mihi me ngā poroporoaki ki

ngā mate, ko te whakaputa o ngā whakataukī, ngā pepeha, ngā whakapapa,

ngā tini aha noa. Ko tētahi tino rerekētanga o te whaikōrero i te whakatau, ki ahau

nei, ko te rerekē o te whiu o te reo, o te tangi o te reo. Ko te tangi o te reo i ngā

whakatau he pēnei tonu i te tangata e kōrero noa iho ana ki tētahi tangata i te

kāinga, i te toa, i te taha o te rori, i hea kē rānei i ngā wāhi tūtakitaki ai te tangata.

Ko te tangi o te reo i te wā e whaikōrero ana te tangata he reo piki rangi. He kaha

ake te tangi o te reo, he kaha te pāoro atu o te reo, ā, he teitei ake te tangi. I tua atu

i te kōrero he rerekē anō te tuakiri o te tangata ki te whakaputa kōrero i roto i te

whakatau, ā, kāore e pērā rawa te neke o te tinana pēnā i te neke i a ia e

whaikōrero ana.

Tēnā, me hoki ngā kōrero ki te marae. E hāngai ana te kōrero a Cleave (1998: 57)

e mea pēnei nā ia mō te marae: “courtyard where speechmaking occurs.” Kei roto i

te tuhinga a Robb (1992: 42) te whakamārama o te marae, anā, he pēnei kē:

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Marae are places of refuge for our people and provide facilities to enable us to continue with our own way of life within the total structure of our own terms and values. We need our marae for a list of reasons – that we may rise tall in oratory that we may weep for our dead that we may pray to God that we may have our feasts that we may house our guests that we may have our meetings that we may have our weddings that we may have our reunions that we may sing that we may dance And then know the richness of life and the proud heritage which is truly ours.

Nā reira, ka whāia tonutia e ā tātou kōrero te au rere ki te marae ātea, inā te

whakamārama a Hazlehurst (1993: 3) mō te marae, inā i tēnei wāhi, “public

speech still represents the major tool of Maori political exchange.”9 I raro i tēnei

kaupapa, kua ara anō te āhuatanga i kōrerohia i te tīmatanga o tēnei wāhanga mō

te ‘whakahaere motuhake ā-wāhi,’ arā, geomentality. Kua whakatapua, kua

whakaōkawatia te marae mō tēnei kaupapa. Kua whakatauiratia tēnei āhuatanga e

Walker (1990: 200) i roto i āna whakamārama mō ngā tangihanga, inā hoki, mō

ngā marae ‘tāone’ nei, inā:

One of the bastions of cultural conservatism in the alien environment of the city is the tangi, the mortuary customs for farewelling the dead. The most appropriate place to conduct the rituals of the tangi is the marae, the other bastion and focal point of the culture. Although there were tribal marae engulfed by urban sprawl in Auckland and Wellington, the first wave of pre-war migrants felt they needed a hall or marae of their own.50 In any case as the number of urban Maori increased exponentially, tangata whenua marae were unable to cope with the need. In the meantime, the normal life-crisis of birth, death and marriage had to be met with what was at hand, the family dwelling. The head of a whanau responded to death by turning the suburban state house into a ‘mini-marae’.

Anā hoki tā White (1888: 122) kōrero i te rau tau kotahi mano, e waru rau, mō te

marae hei wāhi tuku kōrero pōhiri, whakatau manuhiri:

9 Ko tētahi o ngā kōrero a Best (1954: 5) mō te ‘ātea’ ko “ . . . nga ara moana o Mahora-nui-atea . . . the sea roads . . ..”

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They went on over the hard scoria flat on the east of the pa, and ascended the hill by a path that led from the Tiko-puke (Mount St. John) Pa, and sat down on the marae (courtyard) of the pa, where speeches of welcome were uttered by the chiefs and answered by some of the young men of the guests.

E tohu ana tēnei kōrero āna, ehara nō nākua noa iho nei te ‘marae’. Ko ngā rohe e

mātua kitea nā te whakahaere pōhiri i waho, i runga marae ātea, i runga marae roa,

ko Mātaatua, ko Te Tairāwhiti. He wā tōna, ki te nui te kaupapa, ka

whakahaerehia kēhia e aua rohe whakahaere i ā rātou kaupapa i roto i te wharenui

ngā whakaritenga ki waho, ki runga marae ātea kia taea ai te mātotoru o te tangata

te whakakao katoa mai.

4.7 Mā te tangata anō e whakatapu te wāhi ki a ia

Nā, he momo whaikōrero kei roto i te whare, he momo whaikōrero anō kei waho

ki tā ērā e whakahaere ana i ngā pōhiri ki ngā manuhiri i waho. Ko tā Temara

(Uiui, 1997) ahakoa kei hea, ko te āhua o tō marae Māori ka kawea e koe i roto i ō

whakaaro ki taua wāhi e tū rā tētahi hui. Hei reira, kua whakatapu tonu koe i a

koe. E tareka noatia ana pea te whakawhiti te whakaaro ‘whakahaere motuhake ā-

wāhi’ ki te whakamārama a Hohepa i roto i tā Walker (1977: 26), inā, ko te marae

te pū, te wē, o ngā āhuatanga Māori, inā tāna kōrero mō Mahurehure Community

Centre, ko tōna rerenga kētanga i ngā marae whānui:

in some ways from what is normally understood to be a marae. The land on which the centre stands has not been declared a Maori reserve, nor is there a traditional meeting house and marae where generations of ancestors have stood to deliver their orations. Yet despite the absence of these traditional criteria, ideologically the centre is spoken of as a marae because it serves as a focal point for the community sentiment of the urban Maori. Above all, the centre meets the social and cultural needs of the Maori in a way that cannot be met by equivalent Pakeha institutions.

4.8 Me marae ātea e kīa ai he whaikōrero?

Koinei te pātai i tukuna atu rā e au ki ētahi o ngā pākeke. He pēnei anō ngā tū

whakautu. Kei te whaikōrero i runga marae te taumata o te whakatakoto kōrero, e

ai ki a Mataira (1995: 18), nā, mō konā e tika ana mā te tāne e kawe. Engari hoki,

hei tā Hohepa (Uiui, 1998):

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Kāhore. Kāhore. He whaikōrero mehemea he mihi kia ara te mate i roto i te whare, i runga i te marae ātea, i waho i ngā kāinga, mehemea ka tūtaki ahakoa kei hea, ka tū mai tētahi ki te whakatau i ōna whakaaro ki te mihi ki te hunga, ki a au he whaikōrero tēnā. Ka whakautua, he whaikōrero tērā.

Arā te tirotiro a Hohepa (Uiui, 1998) ki ngā momo kōrero e whakaputahia nei e te

kaikōrero, me te āhua i whakaputaina ai āna korero, arā, hei tāna, me tū tonu te

tangata ki te whaikōrero. Hāunga tēnei kōrero āna, kua rongo ahau i ngā kōrero

mō Kepa Ehau o Te Arawa, otirā, he tangata rongonui nei ki te whaikōrero,

ahakoa e hauā ana, nā, e whaikōrero atu ana i tōna tūru tūroro. Kua kite ā-kanohi

hoki ahau i tētahi kaumātua10 whaikōrero e noho ana i tana tūru tūroro. Me tū te

tangata ki te whaikōrero, me uaua ka kitea, ka rangona te whaikōrero a te tangata i

a ia e noho ana, e takoto ana rānei. Anā, he kōrero tā Best (1998: 33) mō

Whakamoe, he rangatira i whaikōrero nōna e tīraha ana hei pōhiri i te manuhiri.11

Nā reira, hāunga te tokotoru kua kōrerohia e au, kāore e kore he hunga pēnā anō, i

te nuinga o te wā e tika ana tā Hohepa (Uiui, 1998), arā, me tū te tangata ki te

whaikōrero.

Anei te kōrero a Kingi (Uiui, 1998) o Te Arawa mō te wāhi e taea ai te

whaikōrero:

He whaikōrero anō tērā ahakoa kāre i runga i te marae, engari, ko te papa, ahakoa he kura, ahakoa tētahi atu hōro Pākehā, me tirohia ki te papa, ko te papa nō tāua anō te Māori. E ai ki ngā kōrero a ngā koroua, ahakoa ki hea, koinā te whakatumatumahanga o ngā koroua, a ngā mātua i te wā i a rātou, nā reira, kāre he rerekē atu i te whaikōrero i te marae, mena, i te kura, kei te kura kāre noa he rerekē atu i te marae.

Hei tā Malcolm (Uiui, 2003) o Te Arawa, he whaikōrero tonu ki a Te Arawa mena

kei roto i te wharenui.

10 Ko Te Kurapa Rangiaho tēnei kaumātua o Mātaatua. 11 “Whakamoe gave his welcome speech to the European visitors as he lay on the ground, nearing death, as he had promised he would wait” (Best 1998:158).

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Koia tēnei tā Temara (Uiui, 1997) whakamārama hei whakaata i te mahi nui o te

marae, inā hoki, te momo kōrero e whakatakotohia ana e te kaikōrero:

Mehemea au i te kōrero i runga i te marae, tapu, tapu ake nei ngā kōrero, he tino tapu nei ngā kōrero, ka wareware ake i a koe te reo kaipaipa noa iho, te reo kōrero noa iho, te ao noa nei, ka tīkina e koe ko ngā kōrero ātaahua, ko ngā kōrero tapu, ka taea hoki e koe te whiu i tēnei mea i te kōrero i runga i te marae, i te mea ko te whakataukī hoki o tēnei mea o te marae, ki a Ngāi Tūhoe, ko te umu pokapoka. Ko tāna mahi he whakatutū i te puehu, ā, he koti i te kakī o te tangata, koirā te āhua o te umu pokapoka a Ngāi Tūhoe, ko te wāhi e taea ai e koe te whiu i te kōrero, te whiu i te patu . . . ā tae ki roto i te whare, koirā te whakaotinga i ngā kōrero kino o waho, i runga i a Maraeroa.

Ko tā Temara (Uiui, 1997) hoki i runga nei he whaiwhai i ngā kōrero mō te umu

pokapoka a Ngāi Tūhoe me te āhei ki te whakapuaki kōrero whakaparahako,

whakatakē, i runga i te marae ātea. E āhei ana hoki ki te whakatutū i te puehu,

otirā, he patu tangata kia mate mā te koti i te kakī. Ko tā Temara (Uiui, 1997)

hoki, hei te houtanga ki te wharenui, kua mutu katoa ngā mahi whawhai, kua

whakamoea te patu, kua waiho kē ake tēnā tū mahi ki te marae ātea.

4.9 Ko te whai wāhi a ngā atua Māori ki te marae

Inā, kua takoto kē ngā whakamārama mō te momo kōrero e taka mai i te waha, kei

muri tata nei ngā kōrerorero mō ngā atua Māori i hua mai ai i ētahi o ngā

kaikōrero me ā rātou mahi i runga i te marae. Inā te kōrero a Best (1974: 65), “. . .

the maintenance of law and order within the commune was based upon belief in

the gods.” Me kī he tīmatanga tēnā, nā, me tirotiro tātou i te pū o te tangata, inā

hei tō te iwi Māori whakapono. Ko tā Te Rangikāheke i te tuhinga a Curnow

(1983: 205) e kī nei “Kotahi anoo te tupuna o te tangata Maaori, ko Rangi-nui e

tuu nei, ko Papa-tuu-a-nuku e takoto nei.”12 He āhua whitu tekau ā rāua tamariki e

ai ki ngā kōrero o te kauwae runga, engari, e ono anake ka āta whakahuahuahia,

ka whakaarohia rānei he mātua pānga o ēnei atua ki te tangata, me ngā mahi a te

12 Ko tētahi atu ingoa whakahuahua nā Hūkiki Te Ahukaramū o Ngāti Raukawa mō Rangi-nui, ko Rangipōtiki (Royal 2003: 78).

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tangata, arā, “important enough to receive divine authority over certain

departments of life” (Buck 1966: 454).

Ko te whakapapa, kei Te mahere tuarua e whai ake nei, he whānui te mōhiotia,

ahakoa, he rerekē tā tēnā iwi, tā tēnā iwi.

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Te mahere tuarua:

Ko te whakapapa whānui o Ranginui rāua ko Papa-tū-ā-nuku.

Tokowhā ngā atua matua e whakahuahuatia ana mō te kaupapa whaikōrero nei nā

ki runga i te marae, ko Tū-mata-uenga, ko Rongo (e kīa ana hoki ko Rongo-mā-

tāne, ko Rongo-marae-roa),13 ko Tahu, ko Tāne-mahuta. Ko Tū-mata-uenga rāua

ko Tāne-mahuta tāku e paku kōrero tuatahi nei, te mea hoki, ka nui tō rāua pānga

ki te wehenga o ō rāua mātua, o Rangi-nui rāua ko Papa-tū-ā-nuku. He mea

mawehe hoki a Rangi-nui rāua ko Papa-tū-ā-nuku i te mea e piri tahi ana rāua i te

tīmatanga, ka mutu, ko te ao i noho ai ngā tamariki, he pōuri,

in perpetual darkness, and the nakedness of Papa was covered with vegetation that thrived in dark moisture. The many sons of Rangi and Papa constantly lamented the miserable conditions that they had to endure between their parents. Eventually they resolved to do something about them (Māori Culture – Legends: Pae tukutuku).

Nā te pōuruuru o te ao nei i noho ai ngā tamariki i hua ai te whakaaro me pēhea e

pai ake ai tā rātou noho, e puta mai ai hoki i te ao pōuri nei ki te ao mārama ake.

Ka whakaaro tuatahitia e Tū-mata-uenga kia patua rawatia rāua. Kāore nei tēnā

13 Ko te karangatanga a Thomson (2003: 6) rāua ko Shirres (1997: 27) mō Rongo, ko ‘Rongo-maa- Taane,’ engari hei tā Tautahi, ko Rongo-mā-tāne anō a Tāne-mahuta. Hei tā Prytz-Johansen (1958: 182) ko Rongo-marae-roa kē.

Rangi-nui = Papa-tū-ā-nuku

Whiro

Tāne

Tangaroa

Rongo-mā-tāne

Tū-mata-uenga

Haumia-tiketike

Tāwhiri-mātea

Ruaumoko

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whakaaro i tautokohia, mea rawa ake, ka whakatauhia kia wehea noatia. Te

tipuranga o Tāne-mahuta, ko te wehenga tēnā o Rangi-nui rāua ko Papa-tū-ā-

nuku.14

4.10 Ko Tū, ko Tū-mata-uenga

Hei tā Prytz-Johansen (1958: 183), ko Tū-mata-uenga nei te pūtakenga mai o te

tangata hei toa tapu, anā, ko ia tonu te tohu o te pakanga me te whawhai. Ko Tū-

mata-uenga; ko te tangata, inā te kōrero a White i tā Shirres (1982: 38-39):

Ko Tu-mata-uenga anake i toa ki te whawhai ki a Rangi raua ko ana uri, a oma ana a Rongo te kumara, a Tane te manu, a Hau-mia-tiketike te roi, a kainga ratou e Tu. A ko Tu te atua nana i hanga te tangata a ko Tu te atua o te tangata (Ms Papers 75 John White B36 Envelope 35). ‘Only Tuu-mata-uenga was successful in the battle against Rangi and his progeny. Rongo the kumara, Taane birds, and haumia-tiketike fernroot fled and were eaten by Tuu. Tuu is the spiritual power who made man. Tuu is the spiritual power of man’.

He ingoa anō ō Tū, inā te whakamārama a Shirres (1997: 27-28): “Ka mate ōna

teina i a ia, kātahi ka wehewehea ōna ingoa ko Tuu-ka-riri, Tuu-kai-taua, ko Tuu-

whakaeke-tangata, ko Tuu-mata-whaaiti, ko Tuu-mata-uenga,”15 me tā Buck

(1966: 456): “Tutawake, Tu-whakaheke-tangata-ki-te-po (Tu-who-causes-man-to-

descend-to-the-underworld).” I ētahi o ngā tuhituhi, he mea whakapoto te ingoa o

Tū-mata-uenga: Ko Tu-riri, ko Tu-nguha, ko Tu-mai-kirikiri hoki ētahi o ngā

ingoa (Smith 1910: 555). Ki te whāia tēnei wairua whakaaro, kua whakahaere

motuhakeia ki a Tū-mata-uenga.

4.11 Ko Tāne, ko Rongo-mā-Tāne Ko tā Tregear (1891: 461) mō Tāne, “one of the greatest divinities of Polynesia.” Ko Tāne, e ai ki ngā whakamārama a Buck (1966: 454):

14 Tirohia hoki ngā kōrero i roto i te pukapuka a Leather rāua ko Hall (2004: 19-23) mō ētahi whakamārama o te wehenga o Rangi-nui rāua ko Papa-tū-a-nuku. 15 Tirohia hoki te pukapuka a Grey (1928: 4) e kitea ai ngā ingoa o Tū.

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the most important of the departmental gods in New Zealand. He had been the leader among the sons of the primary parents (Rangi-nui and Papatūānuku) during the creation period.

He mea tohu mai a Tāne ki ngā “trees and birds” (Shirres 1997: 27). Hei tā Best

(1976: 169): “One Punaweko is said to have been the origin of forest-birds, and he

[Tāne] is certainly viewed as the personified form thereof.” Hei ngā kōrero o

nehe, koia tētahi o ngā tino tūpuna o te tangata, arā, “ancestor of mankind,”

“progenitor of man” (The story of New Zealand wood carving: Pae tukutuku). Kei

roto i ngā pānuitanga, pēnei i tā Best (1976: 164-174) e taea ai te kite ngā tū ingoa

whakahuahua mō Tāne hei tohu i ōna tini āhua me āna tini mahi.

As the greatest son of the Sky-father, he was Tanenuiarangi; as proper-up-of-the-sky, Tane-tokorangi; as the parent of man and other progeny, Tanematua; as the producer of life, Tanetewaiora; and because of his association with knowledge, Tanetewananga and Tanetepukenga (Buck: 1966: 455).16

I tēnei mahi wehe āna i ōna mātua, inā, i tana toko i tōna matua ki runga, hei tā

Mahupuku i roto i te pukapuka a Moorfield (2004: 42), ka tapaia ia ki te ingoa

Tāne-nui-a-Rangi-e-tū-iho-nei. Ehara hoki i te mea e rongonui ana ia mō āna mahi

i te awatea. Ko tētahi o ōna ingoa ko Tāne-te-po-tiwha, inā, e tohu ana i āna mahi

haere pō (Best 1976: 171).

Mātua kitea ai a Tāne i āna mahi rongonui i roto i te tīmatanga o te ao Māori: te

wehenga o Rangi-nui rāua ko Papa-tū-ā-nuku; te hanganga o te wahine tuatahi, te

pikitanga ki te Toi-o-ngā-rangi ki te tiki i ngā kete o te wānanga.17 Ko tā Shirres

(Mana and the human person: Pae tukutuku) hoki he pēnei:

According to other traditions, including traditions of Ngaapuhi, Kahungunu and Kai Tahu, we owe our existence to the mana, 'power', of Taane. It was Taane who made the first woman from whom we are all descended, Taane

16 E ai ki a Best (1977: 760) ko ‘Paia-te-rangi’ tētahi atu ingoa kua whakahuahuatia mō Tāne, heoi, hei tā Mahupuku i tā Moorfield (2004: 42), ka huaina a Rangi-hāpainga ki te ingoa Paia-nui-a-Rangi-e-tū-iho-nei i te wehenga o Rangi-nui rāua ko Papa-tū-ā-nuku. 17 Tirohia hoki tā Pomare rāua ko Cowan (1987: 3) me tā Thornton (2004: 137) mō ngā kōrero a Nepia Pōhūhū.

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who brought light into our world by separating Ranginui and Papatuanuku, Taane who climbed up into the highest heavens and brought back for us the three baskets of knowledge. The meeting house is also referred to as Taane, Taane-whakapiripiri, 'the trees of Taane bound together', and the house itself has a Maori cosmic significance. On a cosmic level the roof signifies Rangi, the heavens, the floor signifies Papa-tuanuku, the earth and the poles which hold up the roof, represent the poles used by Taane, helped by his brothers, to separate Rangi and Papa and make it possible for us to move into the light.

4.12 Ko Rongo, ko Tahu

Ko tētahi atu atua Māori rongonui ko Rongo. E kī ana a Tautahi (n.d.: 16), ko

Rongo te mātāmua, ā, ko tētahi atu ingoa mōna ko ‘Rongotau.’ E kī ana a Prytz-

Johansen (1958: 182): “Rongomaraeroa is the kumara (root) . . .,” ā, ko te wāhi ki

a ia, ko te kai, arā, “providing food, sending people on travels, dancing, and

building houses.” E paiherea ana a Rongo e Shirres (1997: 35) ki te ‘rangimārie,’

ā, ko te kūmara te tohu mōna. Hei tā Buck, te āhua nei, he āhuatanga tuaukiuki te

pānga o Rongo ki te kai, ā, nō muri iho nei i utaina ai te taha hohou i te rongo ki a

ia, inā: “Rongo’s function as a harvest god is ancient and his additional duties as a

peacemaker were probably of more recent date” (Buck 1966: 457). Nā reira, e rua

kē āna kaupapa, ko te whakatipu kai me te rangimārie.

Ko te ingoa o Tahu tētahi kua ara mai hei atua mō roto i te whare. Ki a Tautahi

(n.d.) ko ‘Tāhu-maene,’ anā, ko Rongo-marae-roa, te āria o te rangimārie me te

nui o te hua. Ko Rongo-marae-roa hei tama ki a Tāhu-maene.

4.13 He aha te wāhi ki tēnā atua, ki tēnā atua?

Kua whakaarahia ngā tohu o ngā atua i runga paku ake nei, nō reira, ka whāia ngā

whakamārama e pā ana ki ā rātou mahi i runga i te marae, inā hoki te whaikōrero.

Kua tīkina atu e au ēnei kōrero a Pouwhare (Whakawhiti Kōrero, 1996) hei

wāhinga kōrero mō ngā atua nei: “Kei waho, he marae puehu, ko Tūmatauenga,

kei roto, ko Rongomaraeroa.” He hanga rite tā Rangi (Uiui, 2003) rāua ko Kruger

(Uiui, 2003) me ā rāua kōrero ko Tū-mata-uenga rāua ko Tāne-te-wānanga ki

waho i runga i te marae ātea, ā, ko Rongo ki roto.

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When stranger groups are meeting on the marae, they are in the territory of the traditional war god, and oratory is a tenuous bridge between them . . .. In the meeting-house, Rongo the god of peace holds dominion, yet paradoxically, the most heated speeches are delivered in this context (Salmond 1975: 58, 59).

E mea ana a Kruger (Uiui, 2003), ka tū ana te tangata ki te whaikōrero kei a ia te

tikanga pēnā ka whāia te āhua ki a Tū-mata-uenga, tēnā ka whāia rānei tā Tāne-i-

te-wānanga, heoi anō, mā te wairua hari o tana whaikōrero anō e ārahi. Hei tā

Awatere (n.d.), “ko te MARAE-ĀTEA ka kiia ko Te Turanga-o-Tāne-i-te-

wananga, mehemea he whaikōrero ngā mahi.” Ko te whakamārama a Kāretu

(1995: mōteatea) mō te marae, me Tū:

I rere ai te pātari, i tū ai te puehu ki runga o Tūmatauenga. I tau ai te rongomau, te mauri ki roto o Rongomaraeroa.

Hei ētahi iwi kīa ai te marae ātea ko ‘Te Maraenui-Atea-o-Tūmatauenga', arā:

The full name for the sacred courtyard in front of the meeting house is Te Maraenui-Atea-o-Tumatauenga (the larger marae of Tumatauenga, the Guardian of War). Going on to the marae means entering into an encounter situation, where challenges are met and issues are debated (Marae: Pae tukutuku).

Heoi anō tā Kāretu (Uiui, 1995) i tito ai i runga ake nei, he whakaataata i te mahi a

Tū-mata-uenga i runga i marae ātea, inā tāna mahi he werowero, he

whakatumatuma, anā, ko tā Rongo-marae-roa,18 he whakatakoto i te āio, he hohou

i te rongo i roto i te wharenui. Koia tēnei tētahi tauira i tuhia ai e Walker (1996:

122-123) hei whakamārama i te mahi whakatumatuma i runga i marae ātea:

In the past it was not uncommon to ‘raise the dust’ on the marae with vigorous body language. When feelings ran high, arguments were occasionally settled by bruising physical contact, hence the courtyard in front of the ancestral house was also known as ‘the marae of Tūmatauenga’, the god of war. When there is tension and conflict between groups, the marae is as much a bear-pit as Parliament . . .. So when Government ministers go to marae, as they did at Waitangi, they can expect a rough time,

18 Koia te atua Māori o te rongo, o te rangimārie.

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to be called to account by the people. Theatrical gestures, the prancing haka, baring buttocks, spitting on the ground, stomping on a flag, are ritual gestures of defiance against the power of government.

I roto i ngā kōrero mō te wehenga o Rangi-nui rāua ko Papa-tū-ā-nuku i tere kitea

te waiaro patu o Tū-mata-uenga, inā, i te pātaitanga me wehe, me patu rānei, ngā

mātua, ko tā Tū-mata-uenga, me patu rawa (Reed 1950: 13). Kei a Cleave (1998:

15) ngā kōrero whakamārama i te mana i riro i a Tū, i a Rongo hoki, me te wāhi i

whakaritea ai mō rāua:

Ultimately all concepts of social action for example, peace or war, trace back to the primal whanau of Rangi the father and Papa the mother, the sky and the earth respectively. Rangi and Papa are initially locked together in a loving embrace their progeny living in darkness between them. It is Tu matauenga the god of war who, in concert with some of his brothers, hacks them asunder in order to let light into the world. Tū matauenga is perhaps best conceived as symbolising the spirit of aggression. The marae is known as the domain of Tu, for it is here that men release their feelings of aggression towards their fellows. By contrast the meeting house is much more the domain of Rongo, God of peace.

Hei tautoko i te atua o te riri, a Tū-mata-uenga, e mea ana hoki a Pouwhare

(Whakawhiti Kōrero, 1996) he pai noa iho te whiuwhiu kōrero, whiuwhiu kōhatu i

runga i te marae, engari, ko te tikanga kē me noho atu (te tangata nāna i whiu te

kōrero), kia whakahokia taua kōrero, taua tāunu rānei, arā, me moe atu i taua pō

ka wehe atu ki tōna e ahu atu ai hei te rā i muri mai. Nā Te Rangihau te kōrero i tā

Melbourne (1987: 12):

Pēnā he kōrero [tāu] hai whiu ki te marae me moe iho e koe te pō, kia whakahokia ai te kōrero. Tēnā nā ka whiu kōrero iho, ka haere ai. E noho kia whiua tō kōrero ki tō ūpoko.

Arā hoki te kōrero a Te Rangi Hīroa mō te 'are tapere' i Mangareva, he moutere ki

te Moana-nui-a-Kiwa, he whare tapere tōna rite i te iwi Māori o Aotearoa, ka

mutu, he wāhi tēnei i hui ai te iwi o Mangareva ki te whakawhitiwhiti whakaaro,

ki te whakawhitiwhiti kōrero mō ngā kaupapa nui, mō ngā kaupapa whakahirahira

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e anga nui ana ki te iwi “. . . it was also a place where speeches, songs, dances and

festivals took place” (Buck 1938: 231).

4.14 Te whakatakoto tūpāpaku i roto i te whare tipuna

I ngā rā o mua, ko mua o te whare o te rangatira te wāhi i nohonoho ai te whānau

ki te whaiwhaikōrero, engari, ināianei, he whānui ake ngā wāhi whaikōrero mō te

tangata (Mataira 1995: 17). Ko te wharenui tētahi o ēnei wāhi, hei ahakoa, e kīa

ana ngā kōrero i konei he ‘mihimihi,’ he ‘whakatau’ kē rānei. Tērā pea, nā ngā iwi

whakahaere pōhiri i runga i te marae ātea kē ēnei momo kōrero. Ko Malcolm

(Uiui, 2003) tētahi o Te Arawa, he iwi whakahaere tangihanga19 i roto i te

wharenui, e kī ana, āe, he whaikōrero anō i roto i te wharenui, ahakoa hei tā rāua

ko Winiata (Whakawhiti Kōrero, 2002), i ngā rā o mua mō waho kē a Te Arawa

whaikōrero ai. I roto o Ngāi Tahu, otirā, ki Otāgo, he mea whakatakoto anō ngā

tūpāpaku i roto i te whare. Hei tā Moorfield (Kōrero whakamārama 2005), arā

ētahi tuhinga e kī ana nō nā noa nei i pēnei ai a Ngāi Tahu, heoi anō, ehara kau

pea i te kaupapa hōhonu rawa atu i pēnei ai, inā he pū mātaotao nō te rohe nei i te

takurua, me whakatakoto i roto, ka tika.

4.15 He whaikōrero i whare kē

Mā te rerekē o te whare pēnei i te wharenui, te hōro Pākehā, te wharekai Māori

anō hoki, e rerekē ai te āhua o te whaikōrero? Ko tā Merito (Uiui, 1997):

I roto i ō tāua whare, e tū ana tāua i roto i te poho o ō tāua tïpuna, kei ngā pakitara o ō tāua tïpuna, kei reira e tohu mai ana i roto i ngā whakairo, ō tāua rangatira, te hunga kua mene atu ki ngā Hawaiki o te wā, kei reira, anā, ko te mauri o te whare kei reira, mehemea ka whakawehe atu tāua i ō tāua whare. Ka haere atu ki ngā whare o Tauiwi, he rerekë te āhua o ō tāua whare i te whare o Tauiwi, kāre he mauri o te whare [o Tauiwi] i reira, kāre i whakatakototia te mauri. Kāre te āhua o te whare [o Tauiwi] e pā ana ki tō tāua āhuru, e pā ana ki ō tāua whare, he whare tīpuna. Kāre ngā whakairo e iri ana ki ngā pakitara [o ngā whare o Tauiwi], engari, ko te papanga, ko te whenua e tū ana taua whare, nō tāua.

19 Hei tā Malcolm (Uiui, 2003), nō muri iho nei i whakauruhia ai ngā tūpāpaku ki roto, ki reira tangihia ai, whaikōrerohia ai.

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Tērā pea e pai ana kia huri te āhua o ngā kōrero ki ngā iwi whakatau manuhiri,

whakatakoto tūpāpaku i roto i te wharenui o ō tātou marae e kīa anō rā hoki he

tipuna whare, he whare tipuna, he wharepuni, he wharemoe rānei.20 Hāunga a

Mātaatua me Te Tairāwhiti, whakatakotohia kēhia ai e te nuinga o ngā iwi ō rātou

tūpāpaku ki roto i te wharenui, ki reira mihia ai, poroporoakitia ai. Ko te

whakamārama a Tait (Uiui, 1996), mena “he whaikōrero i waho i te marae ātea,

he tikanga anō tō roto i te whare.” Ko taua rite anō hei tā Reedy (Uiui, 1996), inā,

“Ko te āio ki rō whare, ko te marae puehu o Tū-mata-uenga o waho.” Ko tēnei o

ngā tikanga e kōrerohia ana e aro ana ki te tuarua o ngā Atua kua kōrerohia, ko

Rongo-marae-roa tērā. Ahakoa e ai ki ētahi iwi ko Tahu kē mō roto i te whare, ko

tōna āhuatanga he rite tonu. Ko ngā kupu whakaahua i a Rongo-marae-roa e

tauaro kē ana ki ērā e whakaahua ana i te āhua o Tū-mata-uenga.

E whakamana tonu ana a Temara (Uiui, 1997) i te whakahaere whaikōrero i roto i

te whare, heoi, ko tāna anō e mea ai,

mehemea he whaikōrero i roto i te whare, ko taua āhua anō o te tapu o ngā kōrero, engari, kua tangohia te mata, te koi rānei o ngā niho o te tapu i a koe ka uru ki roto i te whare, i runga tonu rā i te āhua o tēnei mea o te whare, engari, kei te tapu anō ngā kōrero rā.

Ka puta i a Rangi (Uiui, 2003) ana kōrero mō te momo wairua o ngā kōrero e puta

ai i te kaikōrero i roto i te whare, arā, e noho ana i raro i te āhua whakaiti, i te

matemate ā-one, nā, i te mea kua noho tangata whenua te manuhiri rāua ko te

tangata whenua, kua puta mai te whakaaro āio, te whakaaro whakaratarata.

Hei tā Temara (Uiui, 1997) hoki, arā anō ētahi āhuatanga kāore e taea e koe i roto

i aua whare rā pēnei i te whakakōrero rākau, te whakakōrero patu, ērā tūmomo

āhuatanga, i te mea nō waho te rākau, te whakakōrero tiripou, engari rā, ko te mea

nui ko te tapu o ō kōrero i te whaikōrero. Me mahara tonu tātou i konei, nō

20 “A closely built house with layers of raupō in the walls, such as those generally used for sleeping in. Sometimes the term is applied to the principal house of the kāinga” (Wharepuni: Pae tukutuku).

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Mātaatua a Temara (Uiui, 1997), ka mutu, he iwi whakahaere i ngā pōhiri ki

waho, i runga i te marae ātea.

Ka kite anō a Merito (Uiui, 1997) i ētahi rerekētanga, ētahi mahi kāore ia i tino

tautoko, inā, i tētahi hui i roto i a ‘Mea iwi,’21 e whakahaerehia ana te hui i roto i te

wharekai o tētahi marae. I te wā e haere ana ngā kōrero ka kite atu a Merito (Uiui,

1997) i ngā kai e puta mai ana, kātahi ka tū ake tētahi o ngā kaumātua o roto o

‘Mea iwi’ me tana tuku mihi ki ngā mate. Kāore ēnei kōrero i pai ki a Merito

(Uiui, 1997), nā te mea, ko ngā kōrero e whakatakotohia ana e te kaumātua rā, he

kōrero tapu, he kōrero ki ngā mate, ā, hei tā Merito, kāore e tika kia kōrerotia i

roto i te wharekai. Tāpiri atu ki tērā, ka whakapapa hoki taua tangata, nā, he tapu

tēnā kaupapa ki a Kei, ā, kāore e tika te whakahuahua i ēnā momo kōrero i roto i

te wharekai. Nā, ka tū ake a Kei ki te whakahoki atu i ngā kōrero me tana kī, “kāre

au i mihi ki ō tāua mate, kia aroha mai” (Merito: Uiui, 1997). Hei tā Kereopa

(Uiui, 1997):

Koirā ō tātou koroua i whaikōrero, kōrero ai i waho, kua kuhu ki roto i a Rongo ehara tērā i te whaikōrero, kua mihimihi tērā, kia tirohia ana e tātou he aha te rerekēhanga o te whaikōrero i te mihimihi, kua uru ki roto i a Rongo he mihimihi tērā, kua noho he tautohe te mahi he whakawhiti whakaaro tērā, enari ki runa i a Tūmatauena i te wāhana o te whaikōrero, nā, e toru kaupapa, ko te hekena o te toto, te kotina o te kupu kōrero, te kotina o te kakī, koirā nā kaupapa hei whai mā tātou i runa i te āhua o te whaikōrero. E toru nā kaupapa o te whaikōrero, ka mutu, ko ētahi e kī ana Tihe Mauriora kei roto, kōrero ō te wharekai, ā, kia ora tātou kei roto o te wharekai, ehara ērā i te whaikōrero, ehara erā i te whaikōrero, ahakoa pēhea.

E mea ana a Tupe (Uiui, 1996), kāore hoki e tika kia heria ngā whaikōrero ki roto i

te wharekai. Ko tāku e whakapae nei, e kōrero kē ana ia mō tōna iwi o Ngāi

Tūhoe. Hei tā Tahuri (Kōrero Whakamārama, 1996) ko te tikanga rā o te

whaikōrero, kua tū koe i runga i te marae ātea, i roto rānei o te wharenui, te

wharepuni rānei. Tautokohia ai hoki tēnei whakaaro e Iraia (Uiui, 1997), arā,

whaikōrero ai ētahi i waho, whaikōrero ai ētahi i roto.

21 Kua whakakorehia atu te ingoa ake o te iwi nei kia kore ai e mōhiotia ko wai rātou.

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Ko tā Milroy (Uiui, 1997) anō, he wā anō kāore e oti ngā kōrero i waho i runga i

te marae ātea, nā reira, haria ai ēnā take ki roto i te wharenui ki reira whakaotioti

ai i ngā kōrero, i ngā take rānei. E mea ana ia, hei konā kua kore e tutū te puehu

mena e haria ana ngā kōrero ki roto i te wharenui, heoi, ki te tutū te puehu ki

waho, āe, he taumaha anō ērā kōrero, he kino kei roto ki te whiuwhiu kōrero i

runga i te marae ātea. Nā reira, e mea ana a Milroy (Uiui, 1997) hei ētahi wā he

whaikōrero tonu ahakoa kei waho, kei roto rānei. Anā, e mōhiotia ana ki te tū he

pōhiri ki runga i ngā marae o Mātaatua ka tū ngā whaikōrero ki waho. Ki te tō te

rā kāore e tū ngā whaikōrero, nā reira, kua haria ngā kōrero ki roto i te wharenui,

heoi, he rerekē tonu te hanga o ngā kōrero.

Ko tētahi o ngā tikanga i whakatauhia e Tūhoe i ōna wānanga e hāngai ana ki

tēnei kaupapa. Ko tā rātou, pēnā ka whakaeke te manuhiri i te pō, kia kaua rā e

rere te reo karanga i runga i te marae, kia kaua anō hoki e whaikōrerohia atu, heoi,

ka tonoa te manuhiri ki roto i te wharenui, ā, he mihi whakatau te āhua o ngā

kōrero. Ko ngā tohu o tēnei ki a au, e mea ana ahakoa he marae te wāhi, ahakoa he

manuhiri tūārangi hoki, ko te wā tonu e taetae ake rā te manuhiri tētahi āhuatanga

kei te tohu mai mena he whaikōrero te whakahaere.

Heoi anō tētahi taupatupatu i a Milroy (Uiui, 1997), hei ngā whakataetae kapa

haka, kua haria ngā whaikōrero ki runga i te atamira, arā, i runga i tō rātou papa

whakangahau ki te kōrero mai i ngā whaikōrero. Arā kē rā hoki ngā kōrero i te wā

i haere ai rātou kia whakatauria rātou ki runga i te marae. He aha rātou i kore ai e

kōrero i reira kē, ka waiho kē kia tū mai ki runga i te atamira ka whaikōrero mai ai

i reira. Kei te tuaruatia tērā mea. Arā te wāhi o ngā mate kia kōrerohia i runga i te

marae. Kaua e kōrerohia i runga i te atamira. E mea ana a Pukepuke (Uiui, 1997)

ka āhei tonu koe ki te whaikōrero i roto i te whare, ahakoa, hei tāna, ko tōna

tikanga mō runga i te marae ātea te whaikōrero.

Kua anga nui kē ngā āhuatanga o runga ake nei ki te wāhi, heoi, tērā anō te titiro,

te whakaaro ki ngā whakaritenga kei waenganui i te tangata pēnā i tā Hohepa

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(Uiui, 1997) rāua ko Merito (Uiui, 1997) i kōrero mai ai ahakoa haere te manuhiri

ki hea mena ko te pīrangi ia kia whakataungia te manuhiri i runga i te tikanga

Māori ka mahia te kawa e te tangata whenua, me te aha, ka whāia e ngā rangatira

te kawa kua whakatakotohia e te tangata whenua. E tautokohia ana hoki ā rāua

kōrero e Dewes (Uiui, 1997) me tāna titiro ko te huihuinga kē te āhuatanga

whakatau me pēhea te āhua o ngā kōrero. Anā, he hāngaitanga anō ā Morehu e

whai ake nei.

Ka tū te tangata ki te mihi mai ki a koe, he whaikōrero tērā, ahakoa kei hea, ahakoa kei roto i te whare o te tangata e mihi rā, ā, kei te kura, kei te hohipera, ā, he whaikōrero tērā, ā, e mihi ana hoki ki a koe mō te haere atu ki tōna whenua (Morehu: Uiui, 1998).

He hanga rite tonu a Mataira (1995: 17) e mea nā ia, “Inā tū te tangata i runga i

tōna mana ki te kōrero ōkawa i roto i te reo Māori ka kiia kei te whaikōrero a ia,

ahakoa kei whea e tū ana.” He pai anō pea tēnei whakarāpopototanga a Reedy

(Uiui, 1996):

Ko te mea kē ko te huinga ā-tangata kē ki taku mōhio te tino pūtake ake, ahakoa kei hea. Engari, ki a tātou hoki, ko te marae te wāhi ki a tāua, te Māori, e tika ana mō te whakaputa i ērā tū āhuatanga ki te whakatau i te manuhiri. Ka kore hoki he marae, ka whakamaraetia e tātou ō tātou kāinga, ō tātou whare, mehemea he ope tāu kei te haramai ki tō kāinga, he tauhou, kāre anō kia tūtaki noa i mua atu, he Māori e mōhio koe he kaumātua, he pakeke rānei, he tangata rongonui rānei, ka āhua mānukanuka koe ki te whakatau haramai rā ki te kai i mua i te whakatautanga a te Māori ki tāna nei manuhiri.

Ko tā Reedy (Uiui, 1996) nā e kī nei, ehara mā te wāhi e whakatau pēnā he

whaikōrero kei te haere, engari kē, mā te āhua o ngā tāngata kua tae mai. Ko tāna

hoki, mena kāore he marae hei whakatau manuhiri, kāti, ka riro ko ō tātou kāinga

tonu, ko ngā whare rānei, hei marae. He mea whakatauira hoki e Reedy (Uiui,

1996), mena i tae ake he manuhiri kāore nei koe i tino mōhio ki tōu whare, kua

kore koe e tono i a rātou ki te kai mehemea kāore anō kia whakatauhia i runga i

ngā tikanga Māori.

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Ko te whakaaro matua hei tēnei kōrero a Kereopa (Uiui, 1997) e whai ake nei e

taunaha ana i te whaikōrero ki te marae ātea, inā, e kī kē ana, kua kore i tino

ōkawa ngā mihimihi a tētahi ki tētahi i runga i te tiriti. Anei tā Kereopa (Uiui,

1997):

Mehemea tāua i te tū, ā, ka tū au ki te kōrero ki a tāua, ka mihimihi noa iho tāua ki a tāua. Enari, mehemea tāua i tūtaki i waho rā [i runga i te marae] mā te tauparapara tuatahi, kātahi anō ka whai nā kōrero, ka waiata, ka haka i muri iho.

Kua uru anō ngā kōrero a Kereopa (Uiui, 1997) mō te hanga o te whaikōrero, arā,

ko te tauparapara tō mua, ko te kaupapa tō muri iho, ko te waiata, ko te haka rānei,

tō muri iho i tēnā, hei ahakoa, ka āta kōrerohia te waihanga o te whaikōrero hei te

Wāhanga Tuaiwa.

E mea ana a Timutimu (Uiui, 1995):

Ki waho, ki te kore e oti ā rātou kōrero i reira [i runga i te marae], ka mahia ngā kōrero ki roto o te whare, engari, kāore i pērā rawa te takoto o ā rātou kōrero i te wā i a rātou e mahia ana i waho, me kī ā, kua tō te rā, kāore hoki tō taua nā rohe [o Mātaatua] e mahi whaikōrero ki waho. Koirā mō ngā kōrero whakamutunga ka mauhia ki roto o te whare, engari, kāore i pērā rawa te hanga o ngā kōrero i te wā i a rātou i waho tonu e kōrero ana . . . te tikanga te kōrero noa iho ko te whakatau noa iho i ngā mea [kua tae mai], ā, kua whakamutu rānei i ngā kōrero kāore i tutuki i waho, engari, ka mahia ki roto i te whare. Mehemea kāre he manuhiri i whakataungia i te wā i mutu ai ngā kōrero i waho, nō muri kē rātou i te tōnga o te rā i eke ai ki runga ki te marae, kāore hoki rātou i te . . . pōhiri, ā, e whaikōrero i reira, engari, ka whakatau noangia rātou ki roto o te whare.

4.16 He whakarāpopototanga i ngā whakautu e pā ana ki te wāhi e tū ai ngā

whaikōrero

Koia nei te whakarāpopototanga o ngā kitenga i hua mai i ngā whakautu a te

hunga i uiuitia, inā hoki, ko te tino pātai ko hea te wāhi whaikōrero. Tokorima i

whakaae he whaikōrero mena kei roto i tētahi hōro, ahakoa tokorua anō i

whakahē, e mea ana ehara i te whaikōrero i roto rātou i tētahi hōro. Nō Tūhoe te

tokorua i whakahē mai, ā, nō Ngāti Awa me Te Arawa rātou i whakaae. Tekau mā

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ono ngā whakautu e whakaae ana he whaikōrero mehemea kei runga marae ātea,

kāore he whakahē. Nō Tūhoe, nō Ngāti Porou, nō Te Arawa, nō Ngati Awa, nō

Ngā Puhi ēnei tāngata. Tokoiwa ngā kaiwhakautu i whakaae he whaikōrero mena

kei roto i te wharenui. Nō Tūhoe, nō Te Arawa, nō Ngāti Awa, nā, kotahi anake te

tangata i whakahē, nō Tūhoe anō hoki taua tangata, tērā pea e whakahē ana nā te

mea e whakaaro noa ana ia ki ngā whakahaere o te waka Mātaatua. Mō te

whaikōrero i roto i te wharekai, tokorua ngā tāngata i whakaae he whaikōrero tonu

mena kei roto i te wharekai, heoi, tokotoru ngā kaiwhakahē. Nō Te Arawa te

hunga i whakaae atu, ā, nō Ngāti Awa me Tūhoe ngā kaiwhakahē. Tokotoru rātou

i kī mai he whaikōrero mena kei tētahi kura. Tokotoru i kī mai he whaikōrero tonu

kei ngā wāhi mahi o te tangata, ā, tokotoru anō i kī mai he whaikōrero mehemea

kei roto i te whare o tētahi tangata. Tokowhitu ngā kaiwhakautu i kī mai ehara i te

mea me marae ātea e kīa ai he whaikōrero. Kotahi te kaikōrero22 i kī mai karekau

he whaikōrero i roto i te urupā. Heoi tā ēnei whakamārama rerekē, he whakaatu

mai nei ki ahau, i te whānui o ngā whakaaro e pā ana ki te wāhi, ki te wā rānei he

whaikōrero te hanga o ngā kōrero. Kei te mārama anō hoki te kitea o te

‘whakahaere motuhake ā-wāhi’ i konei, inā, ahakoa he tapu i te urupā, he tapu

rerekē, nā reira, ka rerekē ngā kōrero e taea ana i konā.

4.17 “He ao te rangi ka uhia, he huruhuru te manu ka tau” (Mead rāua ko

Grove 2001: 65).23

Ko tētahi kaupapa i hua mai ai i a Winiata (Whakawhiti Kōrero, 2002) rāua ko

Temara (Uiui, 1997), ko te ātaahua o ngā kākahu i mau ai ngā tāngata whaikōrero.

Nā reira, ka waiho ake ngā kōrero mō te wāhi e hua mai ai te whaikōrero hei reo

kōrero, ka noho ko te wāhanga tuatoru o tā Sinclair (1987: 570) e pā ana ki ngā

kākahu, waihoki, i raro i te kaupapa ‘ōkawa,’ inā tana kōrero: “Formal occasions

22 Ko Herewini (Uiui, 1997). 23 “As clouds deck the heaven, so feathers adorn the bird.’ Tamaterangi, a well-known Wairoa Chief, was with a war party journeying to Tūranga. While encamped lesser chiefs stood up to exhort the warriors but Tamaterangi kept his seat. When asked why he did not speak, his reply was this famous proverb. He meant that without proper garments in which to appear in public, he could not speak. Today the saying serves as a mild rebuke for those appearing in unsuitable attire” Mead rāua ko Grove 2001: 65).

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are ones at which people wear smart clothes and behave correctly in accordance

with particular conventions.”

Kua kite ake au i ngā tau tata kua taha ake nei, kua kaha ake te whakapaipai a te

iwi Māori i a ia pēnā he pōhiri kei tōna marae ake, pēnā he manuhiri rānei e

haramai ana ki tōna marae, pēnā e whakaeke kē ana rātou ki te marae o tētahi atu.

Heoi, kua kite anō hoki au i ētahi kāore noa iho nei e whakarerekē i ō rātou nā

āhua, ā, ki taku rongo he pērā anō ētahi o ngā pākeke, kaumātua whaikōrero i

ngā rā o mua. Koia tēnei te wāhanga e arohia atu ana ngā pitopito kōrero i puta ai i

ngā uiui, me ngā kupu ruarua nei i roto i ngā pukapuka mō ngā momo pūeru e

mau ai ngā kaikōrero. Ko tāku e whakapāha nei, he kore nōku i āta whaiwhai i te

kaupapa nei, kāore rā te katoa o te hunga i uiuitia i whakaputa whakaaro mō te

kaupapa, heoi, mā te aha i te iti nei.

4.17.1 He pūeru papai Me kapo mai pea te kōrero a Peter Tapsell i tā Melbourne (1995: 63) me ana

kōrero mō te whakarangatira ā-āhua nei a te tangata i a ia, inā:

THE RANGATIRATANGA OF THE OLD MAORI MEANT DIGNITY. ON THE PAEPAE ALL THE MEN WORE A SUIT AND EVERY WOMAN WAS NEATLY DRESSED IN BLACK. THEY HAD POLISHED SHOES. THEY HAD MANA . . . WE MUST INCULCATE INTO MAORIDOM THAT IN ORDER TO ACHIEVE RANGATIRATANGA IT INVOLVES DISCIPLINE – A STANDARD OF BEHAVIOUR.

E mea ana a Salmond (1994: 172) he pēnei kē te kuhu a ngā kaikōrero i ō rātou

kākahu hei ngā wā whaikōrero, “. . . dressed in dark suits and tie, wearing a hat

and overcoat as well in colder weather. It is not proper for a man to speak in any

other uniform.” Ko tā Kāretu (Uiui, 1995), kua uru mai te whakaaro me pai ngā

kākahu e mau nei te kaikōrero mai i te taha Pākehā. I ēnei rā kua kore koe i kite i

ngā paepae e noho hakurara noa iho mai nei, me hutu rā anō. Ko tā Salmond

(1994: 172) anō, hei ētahi wā kua uhia e ngā tino manuhiri ō rātou nā hutu ki te

korowai hurumanu hei tohu i tō rātou rangatiratanga. Kāore hoki a Kāretu (Uiui,

1995) i whakahē i tērā āhua whakapaipai a te tangata i a ia, me te aha, ko ōna

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maumahara ki ōna rā pūhou, kore rawa atu ngā marae e haere hakurara noa iho nei

ki marae kē, hakurara rā ki tā te titiro atu o ēnei rā nei.

Ko te whakaae a Kāretu (Uiui, 1995) he hanga kaha rawa te titiro a Ngāi Tāua i

ngā kākahu o te kaikōrero i ēnei rā, inā, ka hoki ōna mahara ki tētahi o ōna marae

ake me te mea i ētahi huihuinga kua mau tāngari noa iho, kua mau kamuputu noa

iho ngā kaikōrero, engari, ko ngā kōrero ia i eke. Engari, ka whakahuahuatia e

Wilson, he mea torotoro tētahi rangatira e William Colenso, ko Te Morenga te

ingoa, i te tau 1839, anā ko te mahi a te rangatira nei, “stripped himself to the skin

in order the better to act the orator, whilst all present sat attentively listening”

(Wilson 1860: 137). Ka mea hoki a Kāretu (Uiui, 1995), ahakoa mau hutu mai

ētahi, kāore he kiko o te kōrero. Maroke nei, heahea noa iho nei. Hei tāna hoki, ki

te pai ngā kōrero, aua atu ngā tū kākahu.

Ko te mea nui kē ki a Kāretu (Uiui, 1995) ko te whakaaro o te tangata me te aroha

e kawe atu rā taua tangata, inā, kua waiho kē mā waho tātau e whakawai, kua kore

i aro atu ki tō roto atu i tērā. Koia hoki te whakaaro o Kuia Te Wai (Whakawhiti

Kōrero, 2001) mō roto i Te Araroa, arā, ko te kōrero te mea nui, ehara ko ngā

kākahu. Heoi anō te whakaaro i a au i te wā e whaikōrero ana te tangata ko te

tikanga e mahia ai ngā whaikōrero me te kiko kē o ngā kōrero te mea nui, ehara

kau ko te ātaahua o te kākahu, o te makawe, ehara kau i te pīataata o ngā hū. Ka

hoki aku mahara ki ngā koroua whaikōrero kua kite ake au i te tekau tau 1980 e

whaikōrero ana i ō rātou hingareti, ētahi i ō rātou kamupūtu, ētahi i ō rātou kākahu

mahi tonu. Ahakoa te pērā, nā te pai o ngā kōrero ka warea pērā kēhia tō titiro, he

hauarea noa iho te momo kākahu i mau ai ērā koroua.

Ko tā Morehu (Uiui, 1998) o Te Arawa me tā Kuia Te Rangi (Whakawhiti

Kōrero, 2001) o Ngāti Porou, ka puta atu ana ngā koroua ki waho ka mau pūeru

papai i ngā wā katoa. E kī ana hoki a Kuia Te Rangi (Whakawhiti Kōrero, 2001),

pēnā i waenganui noa i a rātou anō kua kore i pērā rawa te rerehua. Ka hoki anō

ngā mahara o Malcolm (Uiui, 2003) ki ngā koroua o mua o Te Arawa e mau

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kamupūtu ana, he pūtu mahi rānei, nā, i ēnei rā kua kaha ake te pīataata o ngā hū,

te perēhi24 i ngā tarau, me he hutu anō te rite o ngā kākahu. I kōrerohia hoki e

tētahi o ngā hoa o Kruger (Uiui, 2003) nō Te Arawa, he mea whakatau e Te

Arawa me tika tonu te tau o ngā kākahu, arā, me hutu e āhei ai te tangata ki te

whaikōrero, nā, ko tana māharahara i tēnei momo whakaritenga mō te mau hutu,

ka pēhea te hunga pōhara nei, inā, ka kore e āhei ki te whaikōrero? I kite anō a

Hohepa (Uiui, 1998) i ngā whakaahua o ōna koroua o Ngā Puhi o mua e mau ana i

ngā kākahu ātaahua mena e noho ana i te taumata. He kahu kiwi ō ētahi i ērā wā,

ināianei, ka mau hutu Pākehā. Ka rite tonu pea te kitea o ngā hutu pango, he

korowai hoki pēnā he kaupapa whakahirahira hei tohu i ō rātou rangatiratanga

(Archer 2003: 14). Ki a Kuia Te Wai (Whakawhiti Kōrero, 2001) kua mau

kamuputu ētahi, kua mau tarau poto ētahi, kua mau ‘tīni’ ētahi i ēnei rā, heoi, he

kākahu tau kē ō ngā kaikōrero o mua. Inā whai whakaaro a Kaiwai (Whakawhiti

Kōrero, 2001) ki tōna iwi o Ngāti Porou, otirā ngā kaikōrero, he tau kē ngā kākahu

e mau nei rātou.

4.17.2 Te mau ohorere

Ko tētahi o ngā kaupapa i puea ake i ngā kōrero a Kāretu (Uiui, 1995) i a ia e

tamariki tonu ana kāore rā ētahi koroua i whai wā ki te whakapaipai i a rātou nā te

mea kāore hoki rātou i mōhio hei āhea puta mai ai he manuhiri. I aua wā rā

karekau nei i pērā rawa te whakarite o te hāora whakaeke marae, heoi, i ēnei rā he

mea āta whakarite te hāora tūtakitaki a ngā manuhiri. Ka hua mai anō te mau

ohorere o te tangata tunu kai i ngā kōrero a Melbourne (Uiui, 1997) me tana

maumahara ki tētahi kaikōrero i mau he ‘swannie’ te kākahu, he pūtia nāihi ki te

hope, ka mate i te whaikōrero. Ka hē tuatahi i te mea kāore te nāihi e mauria i te

pae kōrero, kātahi ka hē kē noa atu i te karukaru o ngā kākahu o raro i te

‘swannie’ i te unuhanga. Miere tonu atu te tangata nei i te mea e mārama ana me

whaikōrero hei whakatau i te manuhiri, engari, nā te weriweri o ngā kākahu he

whakaiti anō tērā i te āhua o tana tū. Tōna mutunga kāore noa i tau te mauri o te

24 He mea haeana ngā kākahu, arā, ironing.

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tangata nei, ka hē hoki ko tana whaikōrero, ka mutu, kāore rawa i whaikōrero i

muri iho i tērā ā mate noa.

E kī ana a Timutimu (Uiui, 1995) ko tētahi o ngā mea nui ki ngā kaikōrero tangata

whenua ko te whakatau i ngā manuhiri. Ka kōrero anō a Timutimu (Uiui, 1995)

mō ngā wā e tonoa ai ngā kaumātua e te rangatahi hei kaikōrero mō rātou, anā, ko

te whakatutuki i te kaupapa te aronga tuatahi, hei aha noa iho te pai o ngā kākahu,

engari, mena he huihuinga whakahirahira kātahi pea ka āta arohia te tau o ngā

pūeru. Hei tā Tahuri (Kōrero Whakamārama, 1996) me tika rawa te whakaata a te

tangata i a ia, me tau. He huruhuru, he korowai ō ngā koroua o mua, kāore he

haerenga pononga, ka mutu, kāore ngā pononga e tū marae.

Ko te maumahara a Hohepa (Uiui, 1997) ki ētahi o ōna koroua:

Ētehi, ka tū ana he paraikete noa iho te kākahu, engari, koirā ngā koroua tino mīharo ki a au te mātakitaki e whaikōrero ana. Ētehi, he rāpaki noa iho. . . . Mehemea, ki te haere mai te pirimia ka mau kākahu rātou, he maha tonu rātou i mau paraikete noa iho. Ka herea ki ngā hope, ka noho rātou, ka taupoki rātou i roto i ngā paraikete. Koirā noa, karekau he kākahu i raro. Ka haramai ana te Pirimia, te kuīni o Ingarangi, te kīngi o Ingarangi, ngā rangatira pērā o tētehi whenua kē, kātahi anō rātou ka tīmata te kimi haere i ētehi kākahu pai nei hei mau mā rātou, engari wētehi anō o aku koroua, āe, he kākahu pērā anō ā rātou, engari, kāre i kuhuna wērā kākahu, mā ngā manuhiri rangatira tonu ka mau ērā kākahu i a rātou, he neketai, he bola hat. I a rātou wērā, engari, e takoto mai ana i roto i te kāpata.

Hei tāna anō, nō muri kē nei i ngā tau 1960 ka kuhukuhu haere rātou i ngā kākahu

e mau nei tātou i ēnei rā, anā, pēnā he manuhiri rangatira kua kākahu rangatira nei

pēnei i te kākahu huruhuru. E ai ki a Pukepuke (Uiui, 1997), kāore te katoa o ngā

koroua i mau kākahu papai i te mea karekau rā he kākahu pai ō ētahi, anā, pēnā i

mau neketai te tangata, i mau hutu rānei, he tino rangatira tērā tangata. Karekau he

motokā ō ētahi, nā reira, he tarau eke hōiho ō ētahi.

Ko tō Temara (Uiui, 1997) rae tētahi i paku puku i te korenga i tika o ngā kākahu

o te pae, inā, kua mātua tohua, kua mātua whakatauhia hoki e rātou o Ruatāhuna

kia rangatira te haere, kia kaua nei e pūru kau noa iho nei, arā, me hutu, me

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neketai. Ko te take ia nei o te pēnā e kī ana a Temara (Uiui, 1997) ehara ko koe

anake tēnā e haere nei, engari, ko tō iwi kei runga i ō pakihiwi e wahaina ana e

koe. I whiua anō tēnā āhua ki ngā wāhine kia tau ngā kākahu. Hei tā Temara

(Uiui, 1997) he mea whakatakoto kē mai te tauira i mua noa atu. I a ia e tamariki

ana ka kite ia i ngā koroua

pōhara ake nei, engari, he pai katoa ngā kaka, he pai i runga i tō rātou kaha ki te hoko kaka pai mō rātou . . . he garberdeens katoa ngā kaka, mau pōtae, mau neketai katoa, nā, i tērā reanga tangata, i Ruātoki, ka maumahara au ki a Te Kahu Tihi, ka motu koe i te koi o te tarau.

Koia nei hoki ngā kōrero a Melbourne (Uiui, 1997) e tautoko ana i tā Temara

(Uiui, 1997):

He kākahu hoki ō te rangatira, wōna kākahu ngā tohu o te rangatira. Ko te mahi e mahi rā koe he mahi nā te rangatira, nā te mea, kei a koe e mau ana te mana o tō iwi, te mana o tō marae, te mana o tō hapū. Ko koe te whakatinanatanga . . . te whakakitenga o ērā mea katoa, o tō marae.

4.17.3 Te tangotango koti

Ko tētahi o ngā marau i ara ake ko te mau koti o ngā kaikōrero me te mea hei āhea

tangohia ai. Ko te kite atu a Kāretu (Uiui, 1995) hei ētahi wā ka tangohia e te

kaikōrero tōna koti i mua i tana whakaaraara, ā, hei ētahi wā mutu kau ana tana

whakaaraara kātahi ka unuhia te koti. Ko ētahi hoki ka noho ki raro tauparapara ai,

kātahi kia tū rā anō ki runga kātahi anō ka wete i te koti. Koia nei hoki te kite atu a

Timutimu (Uiui, 1995), engari, ki a ia ko tōna tikanga me tango te koti i mua i te

tūnga, i mua i te putanga o te whaikōrero. Ko te whakaaro o Kāretu (Uiui, 1995)

mō ngā rā o mua, inā hoki, ko ngā tohutohu ki a ia i te wā e noho tonu ana ka

tangohia te kākahu, kātahi, i te wā e ara ake ana ki runga ka puta te kōrero ‘ko

koia e ara e.’ Hei tā ētahi ‘ko koe ia, e ara e.’

Ko ngā tohutohu ki a Timutimu (Uiui, 1995) ko ngā koti roroa ake me āta tango e

koe kia pai ai hoki tō pīkari haere i mua i te tūnga ki runga. Ki a Timutimu (Uiui,

1995) he tohutohu hoki tēnei i te tangata whenua, arā, he tāngata anō kei te tū mai.

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Ko tā Kuia Te Rangi (Whakawhiti Kōrero, 2001) ka unuhia te koti e te kaikōrero

ahakoa te heke o te ua. Ka hoki aku mahara ki tētahi kaikōrero o tuawhenua i tā

mātou whakaekenga i tētahi marae o Ngāti Manawa. E heke ana te ua i taua wā,

nā, e mau ana te koroua nei i tana koti ua. Ka nohonoho mātou i raro i te tēneti

kua whakatūhia hei whakamarumaru mō te manuhiri, heoi, i te wā i tū ai te koroua

nei ki te whaikōrero i unuhia e ia tana koti ahakoa e ua tonu ana. Ko tāku nei

whakamāoritanga o tērā mahi āna he tohu whakarangatira i te tūpāpaku ka tahi, he

whakaata i tana mau pūmau ki te kaupapa i haere mai ai ia ka rua, he

whakamomori nōna ka toru. E kī ana a Merito (Uiui, 1997), ko ngā tohutohu ki a

ia a tētahi o ōna koroua mō Ngāti Pūkeko me mau tonu i te koti, inā, hei tāna

kāore noa ngā rangatira i tangotango i ō rātou korowai me ēra momo kākahu. He

hanga rite anō ngā tohutohu a ngā pākeke o Morehu (Uiui, 1998) o Te Arawa, inā,

hei tā rātou he tohu whakaiti i te tūpāpaku ki te wetekina ngā kākahu i te wā e tū

ai ki te whaikōrero.

4.17.4 Te tangotango pōtae

He hanga rite anō ngā kōrero a Temara (Uiui, 1997) mō te mau pōtae ki ērā o te

mau me te wetewete koti, arā, e mau pōtae ana ngā koroua ka tangohia hei

whaikōrero. Ko Morehu (Uiui, 1998) tētahi i kī mai, ko ia tētahi ka mau tonu i

tana pōtae tae noa ki te mutunga o tana whaikōrero. Kua kite anō hoki ahau i te

rīpene ataata i a Mita Taupopoki, he rangatira nō Te Arawa, e mau ana i tōna

momo pōtae i a ia e kōrero ana.

4.18 He take anō hei whakaaroaro

Ki taku titiro hoki i ēnei tau nei kua kaha ake te titiro a te iwi Māori ki ngā kākahu

e mau ana te tangata i ngā wā e pōhiritia ana te tangata ki runga i te marae. Hei

tauira noa, mena he pōhiri kua taki kuhu panekoti ngā wāhine, kua kore hoki

ngā tāngata e noho ki te pae me te kore anō e mau hū, tarau roa rānei. He momo

whakahē ēnei i te mau tarau a te wahine, i te mau ‘hānara,’ tarau poto hoki a te

tāne. Hei tā Pouwhare (Whakawhiti Kōrero, 1996), karekau hoki he raruraru i te

mea karekau he tarau roa o ngā tīpuna o mua noa atu. Kua rongo, kua kite hoki au

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i te tātāhanga o ētahi tāngata kāore nei i mau i ērā momo ki te kohukohu, ki te

kōhete i te kore ōna i kuhu i ngā kākahu e ‘tika’ ana mō tērā mahi. Ko tāku tohe i

te kaupapa nei, kāore hoki ō tātou tīpuna i mau hū, i mau panekoti rānei, ā, he

maro, he rāpaki rānei ō rātou, nā reira he aha ia nei te hē o te tarau poto. Ki a au

nei, i ētahi wā me rangatira anō te whakaaro i haere mai ai ērā tāngata ki te

tautoko, ki te whakatairanga i te kaupapa o te rā. Kei roto kē pea i ō rātou ngākau,

i ā rātou mahi, te hōhonutanga me te whānuitanga o te whakaaro nui, kaua nei i te

ataata o te tangata. I te pāpōuri au i te ririhanga o ērā tāngata nā te kore noa i ‘tika’

o ngā kākahu. Pēnā he tangihanga, kua tau mai ngā manuhiri ki te whakanui, ki te

tangi, ki te poroporoaki i te tūpāpaku, ki te tukutuku i ō rātou aroha, ki te

whakaputa i ō rātou mamaetanga ki te wharemate, ki te kirimate. Ki a au, kāore e

pai, ka aroha hoki te whakahauaretia o ērā āhua i te kore noa i ātaahua o te

whakakākahu a te tangata i a ia ki tā ētahi titiro.

Hāunga tērā tohe āku, tērā te whakaaro o ētahi manuhiri, o ētahi tangata whenua

hoki, mā te whakaata pai o te kākahu e kitea matahunahunatia ai te tino whakaaro

kei roto i te tangata. Ki ahau nei, ko te whakamāori a ētahi tāngata i te āhua o te

kākahu e pēnei ana nā, mena e whakaeke mai ana tētahi ope ki runga i te marae, ki

te pai ngā kākahu, e tohu ana tērā i te whakaaro rangatira o taua hunga me tana

haramai ki te marae, mena he kākahu karukaru noa iho nei ō te tangata, he tohu

whakaiti kē tērā e whakaata kē mai ana i te whakaaro huna o te tangata rā e mea

ana, he kaupapa hauarea noa iho tēnei, ā, he āhua pēnei te whakaaro ‘hei aha noa

iho māku te āta whakakākahu i a au.’

Nā, kei tērā taha hoki ki tā te manuhiri titiro ki te tangata whenua, mena kāore e

tika te whakakākahu a te tangata whenua i a ia kua whiua pea e te manuhiri he

whakaaro pēnei, kāore te tangata whenua i te whakarangatira i a mātou. Kei te

whakaiti noa iho i tā mātou haramai, inā, he karukaru noa ngā kākahu. Nā, ki te

rere tēnei momo kōrero whakaiti, tēnei momo whakaaro-wairua whakaiti i te

tangata, kua kīa anō, he takahi mana. Nā, ko tēnei āhuatanga, arā, te takahi mana,

kātahi nā te hara nui i te ao Māori ko tēnei. Kei te mārama anō tēnei titiro, tēnei

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whakaaro i te iwi Māori, i te mea he iwi kaha anō te Māori ki te titiro ki te kōrero

o te tinana, ki te whakaata o ngā whare, ki te nohonoho o ngā taputapu, ki te

momo kai e horahia ana hei kai. Hei tauira noa, i te wā e whakaeke ana te

manuhiri. Mena kei te kati te kūaha o te wharenui i te wā o te whakaeke ko te

whakamāoritanga a te manuhiri i tēnei e tohu kē ana kāore rātou (te manuhiri) i te

tino whakaaetia kia whakaeke mai ki runga i tērā marae. Arā, ahakoa e pāoho mai

ana te reo karanga, te reo pōhiri, he tohu kē noa atu tō te kūaha kati nei. I rongo

kōrero anō au, i mua rā, tērā anō ētahi pākeke kāore rawa e whakaeke marae pēnā

e kati ana te kūaha o te wharenui.

Nā runga i aku whakamārama i te āhua o te titiro ki te tangata me ngā kākahu e

mau ai ia, i ētahi wā he pai kē ki a au kia kaua pea ngā kaimātakitaki e kaha rawa

te warea ki te āhua o te kaikōrero engari kē me aro nui anō hoki ki te kupu kōrero.

Heoi anō, te mutunga ake, kei tēnā anō ōna tikanga, kei tēnā anō ōna tikanga mō

te momo kākahu e mau ai te tangata, nā reira, kei tēnā kaititiro, kei tēnā kaititiro

anō tāna ake titiro, tāna ake whakamāori, tāna ake whakahē, tāna ake tautoko rānei

i tērā āhua. Tēnā, ahakoa ēnā tohe āku i runga ake nei me pēnei noa ake pea taku

tohu ki te hunga e manako ana ki te whaikōrero, kia tika te whakakākahu i a koe,

te tūpono hē ai te whakamāori a te hunga mātakitaki i te kaupapa o tō haramai, o

tō tū rānei ki te whaikōrero. Heoi anō, ahakoa tērā, me whakaaroaro anō pea te

kaikōrero, ki te pai o āna kōrero, mā tērā kē e whakatika te hē o te kākahu inā

hoki, ki te hē ngā kōrero e puta ai i te waha, me uaua ērā hē e taea te whakatika

ahakoa pēhea rawa te ātaahua o te kākahu, te pai rānei o te āhua o te tangata, inā te

kōrero: “He tao rakau e karohia atu ka hemo: te tao kii, werohia mai, tu tonu. A

thrown wooden spear, if warded off, passes away; the spoken spear, when spoken,

wounds deeply” (Colenso 2001: 42). Heoi tā tēnei he whakatairanga i te mana o te

kupu.

4.19 He paearu ārahi noa

Kua tirohia e tātou ngā kōrerorero mō te wāhi whaikōrero, te whakamaraetanga o

tētahi wāhi hei wāhi whaikōrero, te āhua o te kōrero, arā, ko ngā āhuatanga e

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ōkawa ai te kōrero, ngā atua Māori e whai wāhi nā ki te whaikōrero, te tangihanga

hei huihuinga me te tapu kei roto, me ngā kōrero e pā ana ki ngā momo kākahu ka

whaikōrero ana te tangata. Nā runga i aua kōrero, mō konei tātou whakamātautau

ai ki te whakatakoto paearu mei kore e tareka ai e te tangata te whakatau pēnā he

‘whaikōrero,’ he ‘kōrero noa iho’ rānei.

Kāti, ahakoa he mārama ki te hunga pūkenga kē ki ngā tikanga Māori me ōna

whakahaere, he pai anō pea te tirotiro me te whakaaro ake ki ēnei take kua

whakarārangihia i raro iho nei hei paearu e taea ai e te hunga kāore e pērā rawa te

matatau te whakatau i te āhua o ngā kōrero a te tangata whenua me te manuhiri.

Hei konei anō hoki ka taea anō te whakatau mena ka tū he pōhiri, ā, ki te tū he

pōhiri kua rere ngā whaikōrero hei whakatau. Ki te kore he pōhiri, tērā pea he

kōrero whakatau noa iho te hanga o ngā kōrero a te tangata whenua ki te manuhiri.

Anei ngā paearu ka whakaarohia ake mena he kōrero whakatau ngā kōrero, mena

he whaikōrero rānei.

Me whakaaro anō ki:

te roa i waenganui i ngā taehanga a taua manuhiri ki taua wāhi;

ngā whakaritenga a te tangata whenua me te manuhiri;

te hanga o te hunga kua tae mai;

te wāhi e tūtaki ai te tangata whenua me te manuhiri;

te āhua o te hui;

ngā tikanga, te kawa rānei, a te tangata whenua; me

te waiaro o te hunga kāinga, pēnā he waiaro whakatapu kua uhia ki runga i te

tūtakitanga nei.

He nui te aro atu ki ngā kaupapa whakamutunga i runga ake nei, arā, me whakaaro

ki ngā tikanga me ngā whakaaro o te tangata whenua, nā te mea, ko rātou te hunga

ka whakatakoto i te tauira, ko rātou anō te hunga ka whakatakoto i ngā tikanga o

tērā wāhi, marae atu, whare atu, hōro atu, kura atu, kāinga atu. Ko tāna e

whakarite ai koirā hoki tā te manuhiri e aro atu ai. He uaua anō te haere a te

manuhiri me tana tohutohu i te tangata whenua me pēnei, me pēnā. Ki te kore e

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whakaritea e te tangata whenua ake, kāti, kia oti rā anō te whakawhitiwhiti kōrero

i waenganui i a rātou me te manuhiri ka whakatau ngātahitia e ngā wehenga e rua

nei, anā, koia koia.

4.20 Ko tā te whaikōrero he whakaū, he whakatakoto tikanga

Kua oti kē te kōrerorero i te mātua mahi a te whaikōrero i raro i ngā tikanga

tūtakitaki, inā ko te whaikōrero te huarahi e taea ai pea e te iwi Māori āna tikanga,

ōna whakapono, āna whakahaere ā-iwi, te whakatinana, te pupuri, te whakaū, te

whakatairanga ki ōna ikeiketanga onamata. Hei konei, te paunga o tēnei wāhanga,

āta whakawhāitihia mai anō ngā marau moroiti nei mō te whai wāhi o te

whaikōrero ki te tūtakitakihanga. Ka tirohia ngā pitopito kōrero kua tāia, anā, ka

tukuna noatia ngā kaikōrero kia whakaputaputa i ō rātou whakaaro ake, i ā rātou

whakamārama ‘he aha te mahi a te whaikōrero.’

Hāngai pū tonu tā Mahuta (Whakawhiti Kōrero, 1997), ko te whaikōrero ia he

huarahi kawe i ngā tikanga Māori, ā, me uaua e āta mārama ai ki te tangata, Māori

mai, Tauiwi mai. Ko te 'kawenga huna' nei nā tētahi o ngā kaupapa kua

whakamātau nei ahau ki te whakatairanga mai kore e mārama te kite ake a te iwi

Māori, otirā, e mārama ake te kite a ngā iwi taketake puta noa i te ao, i ngā

whakapono me ōna hōkikitanga, e kawea nei mā roto mai i aua tikanga. Kei raro i

ngā tikanga Māori ngā whakahaere o te whaikōrero, he mea whakatakoto hoki e te

tangata whenua o tēnā takiwā, o tēnā takiwā hei arotanga mā ngā manuhiri katoa e

whakaeke ai ki taua takiwā, ahakoa te momo, ōna ōritetanga me ōna rerenga

kētanga. Mā te aro ki ngā tikanga kua whakatakotohia, kua tohua e te tangata

whenua e kauanuanutia ai taua hunga kāinga rā. Ko tā Dewes (Uiui, 1997) mō te

whaikōrero ki a Ngāti Porou, he mita anō tō te whaikōrero, ā, he manaaki tangata

te kaupapa tūturu. He pērā anō ngā kōrero a Hohepa (Uiui, 1997), a Iraia (Uiui,

1997), a Kuia Te Rangi (Whakawhiti Kōrero, 2001), a Malcolm (Uiui, 2003) hoki

i tā Dewes (Uiui, 1997) mō te manaaki me te whakatau manuhiri. E mea ana a

Moon (2003: 113), inā, ko tā te whaikōrero he manaaki manuhiri, me tika hoki te

whaikōrero e kitea ai te rangatiratanga o te manaaki. He tohu pea tēnei, ki te kore

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e tika te whaikōrero a te tangata whenua ki te manuhiri, kāore te manuhiri rā i te

āta manaakitia.

4.20.1 Ko tā te whaikōrero he paihere i ngā tai tuatawhiti a Kui mā, a Koro

mā, ki ngā tai tata o te rā nei. Ko te kawa tēnā, ko te tikanga tēnā, ko

te taha wairua tēnā, ko te whakapono tēnā

Koia tēnei te whakamārama a Timutimu (Uiui, 1995) mō te mahi a te whaikōrero,

“He tikanga nō mai anō. He tikanga hei whakaohooho i te hinengaro o te tangata,

hei whakaoho i ō rātou whakaaro i ngā mahi e mahi ana ngā tūpuna i ngā rā o

nehe.” Mā te whaikōrero e kikī ai ngā whītau taura here o ngā tīpuna i te wā ki a

rātou me ā rātou kawenga i taua wā. Mā te whaikōrero e whakaohooho te

hinengaro o te kaikōrero, hei tā Kruger (Uiui, 2003), inā hoki te kōrero a Kereopa

(Uiui, 1997), “Ko te pūtake o te whaikōrero ko tana uru atu ki te tapu o te huna

wairua koi riro ai ko te tangata e kawe ana i te kaupapa koirā te anga o te huna

wairua e kōrero ana i ngā kaupapa.” Ko tā Kereopa (Uiui, 1997) e mea nei, kei

runga i a ia ngā mana me ngā ihi o ōna tīpuna, ā, mā konā hoki e tapu ai ngā mahi.

E whāia ana hoki e Hohepa (Uiui, 1997) te tapu o te whaikōrero inā "ki a Te

Arawa he kōrero tapu tonu i te mea ka tīmata noa ake i tētahi pōhuatau, i tētahi

karakia, i tētahi ngeri, he whakataukī, he ngeri, he haka.” Ko tā te mahi whakatapu

nei he whakatapu i runga i ngā kōrero o Te Wāhanga Tuawhā mō te pānga ōkawa

o te whaikōrero. I paku kōrerohia hoki te āhuatanga ki te manuhiri waewae tapu e

haere mai nei, inā hoki, he tapu nō te āhua o tā rātou haere mai nei i waho o te

rohe, me whai ko ngā whakaritenga tika hei hiki i taua tapu i runga i a rātou, me te

kī a Walker (1977: 23): "Such visitors have to go through a highly formalised

ritual to decontaminate them from their alien tapu.”

4.20.2 Nau mai tātou i runga i te reo karanga o te rā

Hei tā Morehu (Uiui, 1998) ko te whaikōrero he whakaputa i ngā whakaaro hei

whakaputa i ngā take i waenganui i ngā iwi. Ko tā Herewini (Uiui, 1997) hoki, he

whakapuaki i ngā kōrero kei roto i te ngākau o te tangata. Kāore hoki tā Tahuri

(Kōrero Whakamārama, 1996) kōrero i tino rerekē ake, arā, ko te tikanga rā o te

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whaikōrero ko te tū i mua i a marae ātea, i roto rānei o te wharenui, te wharepuni

rānei, ki te korero mō te āhuatanga i huihui ai te iwi. Nā reira, ka riro ko te

whaikōrero te huarahi whakaū i ngā take (Moon 2003: 114-15). E kī ana a Milroy

(Uiui, 1997), mā roto mai hoki i te whaikōrero e poua ai e te tangata tana take i

roto i te whenua kia rangatira ai te kaupapa. Ko te whaikōrero hoki te huarahi hei

kimi mā rātou i ngā ara e taea ai e rātou te whakaū i ō rātou wawata, i ō rātou

tūmanako, i ō rātou whakaaro. He huarahi rapu oranga mō te tangata, mō te iwi

tonu. Ko tā Melbourne (Uiui, 1997), he whakamana tā te whaikōrero i te kupu, he

whakarangatira i te kupu a te tangata, he pēnei i te mea hoki, kua whakatakotohia

ngā kōrero hei whakarongotanga mā te marea, hei whakawhitinga whakaaro mā te

tini, hei tātaritanga mā te mano.

I tae atu au ki te tangihanga o tētahi kuia o Te Whakatōhea, otirā, i whakaeke tā

mātou ope i te rā tonu o te nehu.25 E rere ana ngā whaikōrero, ka tū ake tētahi o

ngā kaikōrero o te pae o te tangata whenua ki te whakaatu kua tae mai te waka

harihari tūpāpaku, arā, e tohu ana kia kaua pea e roa rawa te mahi me ngā

whaikōrero. Whai muri i tēnā ka tū ake tētahi o te ope i whakaeke nei au26 ki te

whaikōrero me tana kite ake i tētahi o ngā mema pāremata27 e noho ana ki te

mahau o te wharenui. Ka tīkina atu e te kaikōrero tētahi kōrero pēnei, ‘Ahakoa kei

te huri te mīta28 o te waka harihari tūpāpaku, mā tērā mema paremata29 anō e utu

nā te mea he nui te utu ki tērā momo tāngata.’ Ka pakaru mai te kata a te iwi e

whakarongo ana ki ngā whaikōrero, kātahi ka whakahokia mai ana kōrero ki te

āhua o te tapu i muri mai. Nō muri mai i huri ai au ki te whai haere i ngā

whakamārama o aua kōrero ngahau i puta i a ia, nā, ka puea ake ngā

whakamārama mō te wero, inā, ko tā te kaikōrero he huna kē i te wero taratara i

raro i te kōrero ngahau, ā, ko ngā tohutohu o ana kōrero ngahau e mea kē ana kia

kaua e riro mā te utu, mā te poto o te wā e haukoti te haere o ngā tikanga Māori,

nā reira, ahakoa he ngahau, he tohutohu, he wero anō kei roto, he matarua hei

25 Ko te tangihanga o Kataraina Maxwell i Te Rere Marae, Ōpōtiki, i te 3 o Hūrae 1998. 26 Ko Te Wharehuia Milroy o Ngāi Tūhoe te kaikōrero. 27 Ko Alamein Koopu, tētahi Mema Paremata ‘Rōpū Kore’ tēnei i tae atu ki te tangihanga. 28 Ko te ‘mīta,’ koinā te mihini kaute i te utu mō te haere a te tākihi. 29 Ko Alamein Koopu tēnei i kōrerohia.

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whakaohooho i te hinengaro me te ngākau Māori ki te tūturutanga o āna tikanga,

kia kaua e riro mā tērā e kati te whakatutukitanga o ngā tikanga. Ka mutu ngā

kaikōrero i tēnei ope ka whakaeke tētahi atu ope anō, nā, ko Tuariki Delamere te

mema pāremata o tēnā ope. Ka mutu, ka whaiwhaihia anō tērā kaupapa e te

kaikōrero o te tangata whenua i roto i āna whakatau ki a Tuariki Delamere, me

tāna kī, kia kotahi miriona tāra pea te koha e whakatakotohia e ia ki runga i te

marae. I konā, ka mingo kata anō te iwi whakarongo. Ahakoa i whakatārewahia

ngā tapu, ngā wehi o te āhuatanga tūpāpaku i tērā wā, ki ōku whakaaro i hikitia te

tāuhi pōuri o te mate kia puta ai te hunga i whakaopetitia ki tērā marae ki te ao

mārama.

4.20.3 Tuia ngā whītau here tāngata

Hei tā Rangi (Uiui, 2003), ko tā te whaikōrero he whakawhiti i runga o te papa i

whakaritea hai marae ātea, ahakoa kei whea; he whakawhiti i ngā whakaaro kei

tētahi tāne, kei tētahi tangata rānei ki tētahi taha o taua papa rā, kia noho mārama

ai ngā manuhiri ki te hau kāinga, kia noho mārama ai hoki te hau kāinga hoki ki te

manuhiri. He whakaheke whakapapa tētahi o ngā mahi nei. E ai ki a Tait (Uiui,

1996) ko te mahi a te whaikōrero, ko te whakawhanaunga i te hunga eke mai ki te

hunga kāinga, he tikanga i meatia mai mō te tūtakinga tangata, inā hoki, i te wā e

patu tangata rā te Māori, he tikanga anō. E kai tangata tonu ana te Māori, nā reira,

kāore te tangata whenua i tino mōhio, he aha te āhua o te haere mai a tērā

manuhiri. Anā ngā kōrero a Pukepuke (Uiui, 1997) hei whaiwhai ake,

Me kī he ope tūārangi pea kua tae ki tō marae, kua kimi koe i ētahi kōrero māu mō te ope tūārangi kua eke mai. Mōhio koe ko wai te ope me ōna āhuatanga katoa, ka taea noangia e koe. . . . Kua takahia tō marae, kua takahia ō tapu, kua takahia ō mana e te ope tūārangi, kua noho koe, ko koe te ranatira, kei a koe te tikanga o nā āhuatana katoa i runa i wēnei kōrero, tēnā wāhana tēnā, he whakatuwhera whare, kua haere koe ki te whakatuwhera whare, kua kimi koe i tō tata ki tō tipuna, tō aha rānei, ki te wāhi, ki te whare. Pēnā kei roto o te whare, ko mea te ingoa, kua kimi koe i tō pānga ki te ingoa o taua whare. Koinei katoa nā āhuatana o tēnei mea, o te whaikōrero. Ka whai koe kia hāngai tonu ki te whare, kua whakaheke atu koe i a koe, nā, kua tae ki te tipuna rā, ko tōu tipuna.

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Ka riro mā te whaikōrero e whakapiripiri ā-hinengaro nei te manuhiri me te hau

kāinga, e ai ki a Kruger (Uiui, 2003). Ka rongo anō koe i te kōrero e whiua ana

kua kore te manuhiri i manuhiri i muri i ngā whakatau nei, heoi anō, ko taku

whakamāoritanga i taua kōrero he pēnei kē, kua kore e pērā rawa te tapu o te

manuhiri, i te mea, e kore rawa pea te manuhiri e tangata whenua i ngā whenua o

tāngata kē.

Ko te mahi a te whaikōrero, e ai ki a Tupe (Uiui, 1996):

[Ko tā] te whaikōrero, kia mōhio mai ai koe, nō hea koe? He aha koe? Kei hea tō whakapapa? Te mihi hoki, te poroporoaki ki ngā tūpāpaku, Must me whaikōrero tāua, kia mōhiongia mai ai he aha ngā mahi o te marae? He aha te mahi a te iwi? Koirā i whaikōrero ai rātou [ngā tīpuna]. Kia mōhiongia mai e tētahi, ā, anei ngā mahi a ngā koroua nei. Ka kore rātou e tū ki te whaikōrero, ki te whakaatu i ā rātou mahi, kāre rātou e mōhio he tangata.

Koia tēnei ko te whakarāpopototanga a Hohepa (Uiui, 1998) mō te mahi a te

whaikōrero.

Ko te mahi he pupuri i ngā tikanga, he whakatau i ngā kaupapa hei whakahaere, hei mahara tonu ki ngā tūpuna kua pahure ki te pō kia hono katoa ai te pō, te ao me te rangi tūhāhā, whakakotahi i te ao wairua ki te ao tangata, he hono hoki i te kaikōrero ki te hunga e whakarongo ana.

4.20.4 He tohu mana

He mea tuhi e Salmond (1975: 45): “Oratory among the Maori of New Zealand

has always been a main avenue for the achievement and exercise of power.” Anā,

hāngai pū tonu te kōrero a Mahuta (Whakawhiti Kōrero, 1997), e mea nā ia, ko te

whakaaro o ētahi he whaiwhai i te mahi whaikōrero hei huarahi whakamanamana

i a rātou. Ko te rerekē pea ia o tēnei whakaaro i te hunga rangatahi o ēnei rā i ō te

hunga kaumātua, kua whai mana kē te hunga kaumātua i mua i te tūhanga ki te

whaikōrero, kāore i riro mā te whaikōrero rātou e whakarangatira. Hei Te

Wāhanga Tuawhitu āta kōrerohia ai te mana o te whaikōrero.

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4.20.5 He whakaaraara, he whakaihiihi i te iwi

He aronga kē tā tēnei kōrero hei whakakotahi mai i te iwi i mua i te rerenga ki te

pae o te riri, arā:

There was no need to call a meeting of Parliament to declare war and mobolise troops. The Maori tribe was quickly assembled in the tribal house or on the marae and the insult or other cause was made known. Inflammatory speeches were made, and if the meeting was held on the marae, the leading warriors punctuated their speeches with a display of their agility and skill in handling their favourite weapons. Speeches were also enriched with songs and chants appropriate to war. . . .The orators thus worked the people up into a state of excitement and military fervour, making them impatient to set out to raid the enemy (Buck 1966: 389).

Nā reira, ko tā tēnei e paihere ana i te whaikōrero ki te whakakenakena a te toa i

tana tira, i tana taua, i mua i te pakanga. Kua puta pea tēnei kōrero i ngā taunaha o

te whaikōrero hei kōrero whakatau manuhiri noa iho, engari, koinā pea te

whakawhitinga ki ngā tikanga tūtakitaki i muri mai nei, i te wā i mutu ai te

pakanga ā-patu a te Māori i te Māori.

4.21 He kapinga kōrero

Koia tēnā kua whakaatahia te wāhi e whakahaerehia ai te whaikōrero; ko te marae

tēnā, ko wāhi kē rānei i raro i te ‘whakahaere motuhake ā-wāhi.’ Me pēhea e kore

ai te marae e āta whakatauhia mō te tūturutanga o te whaikōrero. Kua

whakataukītia hei wāhi whakatau i ngā kōrero a te iwi mō te iwi;

Koorerotia i runga i te marae kia whitia e te raa, kia puhipuhia e te hau (‘Speak of it on the marae that it may be shone on by the sun and blown about by the wind’) and Waiho ma te marae e whakatakoto (‘Leave it for the marae to settle’) (McRae 1984: 290).

I raro i te kaupapa ‘whakahaere motuhake ā-wāhi’, kua paiheretia te momo reo ki

te wāhi, ki te kaupapa, ki te mahi hoki e kōrerohia ana mō te mahi whaikōrero.

Tērā tētahi wānanga a Tūhoe i Waikaremoana i te tau 1989 ka puta te whakaaro

mena he tapu ngā kōrero mō ngā rongoā Māori, me te whakautu mai a Hohepa

Kereopa e āhua pēnei nei, ‘mena he tapu, ehara nāku i whakatapu. Mena e hiahia

ana koe kia tapu ngā kōrero, kāti, māu kē e whakatapu!’ Ki ahau nei, koinei hoki

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tētahi kaupapa me mātua whakatau, kātahi ka mōhiotia mena he whaikōrero te

whakahaere. Ki te whakatapua e te manuhiri me te tangata whenua te

whakaopetitanga, ka riro mā te whaikōrero e whakatau ngā manuhiri. Mā tēnei

whakatau hoki e whakaaro ai te tangata ki te pai o ngā pūweru e mau ai ia i te wā

o te pōhiri, o te whakatau, o te whaikōrero hoki. Ehara kau nei hoki i te mea ka

mutu noa te kaupapa ‘whakahaere motuhake ā-wāhi’ i konei, e kāo. Ka whai wāhi

hei ngā wāhanga e whai ake ana i tēnei mō te hunga e whakaaehia ana kia

whaikōrero, ngā pū kōrero, te whakarārangitanga o te pae, me ngā pūkenga o te

whaikōrero. I raro anō i ngā kōrero o Te Wāhanga Tuawaru mō ngā kawa kōrero,

arā, pāeke me tauutuutu, ka kitea anō ngā ‘whakahaere motuhake ā-wāhi’ i roto i

ngā rohe. Hei Te Wāhanga Tuaiwa ngā kōrero mō te hanga o te whaikōrero. Ka

riro anō mā te wāhi e whakahaerehia ana ngā whaikōrero e tohu he aha ngā momo

kīanga, ngā momo kupu, ngā momo waiata, ngā momo katoa e whakauruhia ai ki

roto i ngā whaikōrero a te tangata. Waiho ake pea i konā i tēnei wā.

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Te Wāhanga Tuarima

Ko wai mā te hunga whaikōrero?

Anei te taunga ki te kaupapa o ngā tāngata whaikōrero me tā tātou titiro ko wai mā

te hunga e taea ana hei “kaikōrero (speaker), manu kōrero (talking bird), korimako

(bell bird), puu kōrero (talking flute), waha kōrero (talking mouth), māngai

(mouthpiece)” (Salmond 1994: 149)? Kia tau i a tātou ko wai mā e taea ana te

whaikōrero, ko te marau tuarua, ko wai ngā tāngata e tika ana kia whaikōrero? Ko

ngā whakautu ki ēnei pātai he mea tāuhi i ngā mata tini o te pātai rā, arā, ko wai

hoki e whakaaehia ana kia whaikōrero? Ko wai mā kāore e whakaaehia? Hei āhea

whakaaehia ai? He aha hoki ngā paihere i runga i te hunga whaikōrero?

Tēnā tātou ka titiro ki te whakamārama whānui a Mahuta (1974: 18-19):

the three main qualifications for ceremonial speech-making are maleness, maturity and status. . . . by virtue of their qualifications and position in the community, have assumed leadership.

Ko tā Tauroa (1989: 21) e whai ake nei he paihere i te tangata, inā hoki, he kotahi

noa iho ia nā te rahi.

It is an honour to be given the right to speak on a marae. This is because a person speaks on behalf of others, not only for himself. He is the spokesman, and his performance enhances, or otherwise, the mana of the group he represents. Some will positively refuse to speak, rather than risk bringing dishonour to themselves or their people.

Hei tā Winiata (Whakawhiti Kōrero, 2002), whānau mai ana ētahi, kei a rātou ngā

pūkenga, he mātauranga, he tātai whakaheke rānei.

Hei ahakoa, hei tēnei wāhanga tirohia ai te whānuitanga o ngā whakautu me ngā

take e tohu ana ko wai mā e whakaaehia ana, e taea ana te whaikōrero. Taihoa ake

nei hoki kōrerotia ai ngā āhuatanga e pā ana ki te wahine me te whaikōrero. Inā kua

tau te momo tangata whaikōrero, ka noho tēnā hei papanga mō te wāhanga tuaono

me ōna kōrero mō ngā pūkenga o te whaikōrero, otirā, ngā pūkenga o te tangata

whaikōrero. Ka kitea anō te whanaungatanga o ngā pūkenga nei ki te mana o te

whaikōrero me te mana o te tangata whaikōrero hei te wāhanga tuawhitu. Kāti rā,

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me huri tā tātou titiro i tēnei wā ki te hunga kua whakaaehia, kua kore rānei e

whakaaehia, kia whaikōrero, ā, tau atu ki ngā paihere i runga i a rātou.

E kī ana a Ngoi Pewhairangi i roto i te pukapuka a King (1977: 9), “. . . anyone can

speak on a marae once they’ve been shown the proper procedure. This is just

scratching the surface.” E ai ki a Kāretu (1993: 84-85):

If one considers the marae, one will appreciate that by its very ethic and philosophy, competition is an integral part of the rituals of welcome. . . . only the most articulate, the most eloquent and the most learned rise to speak. . . . The response from the guests is in similar vein because the reputation of both host and guest depend to such a high degree on the quality of performance of all the participants . . ..

Hei tā Reedy (Uiui, 1996) rāua ko Merito (Uiui, 1997), kei tēnā marae anō ōna

whakaritenga ko wai rā hei tāngata whaikōrero mō rātou kia tika ai te tīmatanga o te

huihuinga.1 Hei tā Iraia (Uiui, 1997), ‘mehemea nōu te marae, e āhei ana koe ki te

whaikōrero’, anā, he mea tohu hoki ia e ōna kuia o te marae kia whaikōrero. Ko tā

ngā kōrero o runga nei he whakaū i te mana o te tangata whenua hei papanga e whai

tūrangawaewae ai te tangata ki te whaikōrero. Ehara hoki i te mea e kī ana a Pita

Iraia ka taea e ngā tāngata katoa o te marae te whaikōrero, e kāo, koinā noa tētahi

āhuatanga whai take i runga i te whiriwhiri ko wai hei tangata whaikōrero, ā, he

maha kē ngā āhuatanga hei whakaaroaro ake. Tēnā tātou ka aro atu ki ngā tini

āhuatanga nei me te whai whakaaro ki tōna whānuitanga.

5.1 Kia tangata pūkenga, kia whai mana te hunga whaikōrero

Ki a Morehu (Uiui, 1998), me tangata whai mana e tū ai ia ki te whaikōrero, heoi,

hei tāna, kāore i te pēnei te katoa i ēnei rā. Ko te whakaaro pea o ētahi, mā te tū kē

ki te whaikōrero rātou e whakamanamana. I puta te kōrero i a Rangi (Uiui, 2003), e

kī ana kia kaua e riro mā te ware e whaikōrero tō marae, arā, he whakatūpato kia

kaua e tukuna he tangata noa iho hei whaikōrero mō te pae tangata whenua. Kei ngā

kōrero a Moihi Te Mātorohanga i roto i te pukapuka a Joseph (2004: 17) ngā kupu

tautoko i tēnei:

1 Arā ngā kōrero a Edwards (1986: 17) mō te wahine karanga me ngā ritenga o taua whakahaere: “Karanga are usually performed by senior women who have good command of the language – otherwise one could say the wrong word and that could be disastrous.”

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Kaua e waiho mā te ware e tū te marae kōrero, te papa tauā, te aroaro ope tūārangi, koi uia ka ngaro i a ia, ka hē. Mō te tū, koi tae ki roto i te mura o te ahi, ka kōmutu tangata ware i a ia ka mutua koe ki runga i te mura o te ahi, koi tū ki te kōrero, he tohungatanga ware, ka hapa ngā kupu, ka tau te whakahāwea ki runga i te iwi, i te hapū rānei. Waiho tonu i ngā uri tuku o te matapihi he tangata kawe i te iwi ki te marae tangata, kia whai manawa ai te kupu Mana Whakaora.

Kīhai ki tā Houston i tā Mahuta (1974: 31), “e kore te rākau moremore e taea e te

rou anake, engari mā te tūtira, ka taea.” Ko tā tēnei e mea nā, me pūkenga te tangata

whaikōrero, ehara mā te tangata noa iho nei. Ki a Tauroa (1986: 80): “people’s

mana could be belittled by a poor speaker,” nā reira, me tika tonu te tangata

whaikōrero.

E mea ana a Kereopa (Uiui, 1997) kia kaumātua rawa, arā, kia pūkenga ki ngā

tikanga, ka whakaaehia kia whaikōrero. Ko tā Harawira (1997: 7):

Kaumatua are the elders of the marae. Some are experts in Maori traditions like whaikorero (speeches) or whakapapa (genealogy) . . .. The kaumatua front the marae to welcome visitors, take care that the kawa is followed and set an example to the young.

Nā, ka whakawhānuihia te hunga whaikōrero i tēnei kōrero a Salmond (1975: 50):

Qualified elders are men over 50 who have proved themselves competent in speech-making, although younger men with responsible positions in the European world (Maori welfare officers, Maori M.P.s, lawyers, doctors, university and training college teachers, ministers) may also be admitted as honorary elders, providing they too can speak.

Ko tā Archer (2003: 13) e whai ake nei, he aro ki te pakeketanga me te mōhio o te

kaikōrero:

They are usually elderly with a command of the language; its formal rhetoric, idioms, myths, pepeha, whakataukī, and mōteatea as well as a thorough knowledge of tribal history, genealogies and protocols.

Ahakoa te kōrero a Salmond rāua ko Archer mō te taikaumātuatanga o te tangata

whaikōrero, me noho mārama tonu tātou ki te āhua o te ao Māori o mua, ā, kei noho

tātou ka pōhēhē mā te pakeketanga ā-tau nei e tohu, e whakaata rānei, te āhei o te

tangata hei kaumātua, otirā, hei tangata whaikōrero hoki. Ko tā Kāretu (1978: 76):

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in the Maori situation, one has graduated to the paepae after a number of years of listening, observing and being involved in other marae activities such as the preparation of food.

I ētahi wā, kāore rawa ētahi kaumātua e whaikōrero kia 50-60, ahakoa he tangata i

tipu mai ki te reo Māori. He tohu noa iho tēnei i te mahi rangatira, i te mana o te

whaikōrero, inā hoki, inā kē te roa, kātahi ka whakaaehia. Hei ētahi wā anō, ka kore

anō ngā kaumātua e whai wāhi ki te kōrero i runga i ngā marae nā ngā āhuatanga i

pā ai ki a rātou, inā te whakamārama a Kernot (1972: 60):

Several of the elderly had formerly been active but had retired through ill-health. There was no opportunity for them to express themselves in whaikoorero as there was no marae, and the burdens of marae work were beyond them. In this community the role of the kaumatua had been eclipsed.

Me kī, kua tō te rā ki ngā kaumātua nei, nā reira, ka ‘ara mai anō he tētēkura’ hei

hiki i te mahi nei i runga i te tika me te pono. Engari, ka pēhea hoki te tū mai o te

wahine ki te whaikōrero?

When a group seats itself at the marae, men sit at the front benches and women sit at the back. The sexual division relates to the principle that men are tapu, and therefore qualified to perform tapu activities such as oratory, and women are noa (Salmond 1994: 127).

Ko tā Archer (2003: 7) rāua ko tā Edwards (1986: 17), i te nuinga o te wā kei te

tāne kē ngā pūkenga whaikōrero, ā, ko te tāne te mātua hunga e kitea ana, e rangona

ana hoki e whaikōrero ana. Me te māramatanga whānui i Aotearoa he pērā, hei tēnei

o ngā wāhanga hoki whaiwhaihia ai tēnā take e pā ana ki te wahine me te

whaikōrero, me ōna āhuatanga. Taihoa e whakawhānui i ngā kōrero e pā ana ki te

wahine me te whaikōrero i muri ake nei.

Inā whakaarohia ngā kaikōrero tangata whenua, ko te whakamārama a Salmond

(1994: 148):

Men with tangata whenua status in the district, either by long residence, or by ownership of Maori land, who can also claim good descent, qualify as potential speakers.

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Nā reira, ka huatakihia ā tātou kōrero mā te kaupapa rangatiratanga e whai ake nei,

ahakoa, mā ngā kōrero e pā ana ki ngā tātai rangatira.

5.2 Mā te ure tārewa e tohu te hunga whaikōrero

Ko te aronga a Timutimu (Uiui 1995) nei, mehemea i ahu mai te tangata i tētahi

aho rangatira, ā, ka whānau mai tētahi tama, kua tohutohuhia taua tama i tērā wā

tonu e te pāpā, e te koroua rānei, kia heke atu te mana o tana pāpā ki a ia. Kua tohua

mai hoki e Tupe (Uiui, 1996) rāua ko Melbourne (Uiui, 1997), ko te whakapapa

tētahi o ngā āhuatanga paihere i te whaikōrero a te tangata, otirā, mā te ure tārewa

tonu e kōrero. Kāore e kore e anga whakamuri ana ngā kōrero o runga paku ake nei

ki ngā wā o mua i te taunga mai o te Pākehā. Ko te rerekē pea ia inā te

whakatauritehanga ki te kōrero a Armstrong (1973: 40):

[whaikōrero] was an art not confined to the noble or high born, as in many cultures, but one which was encouraged in all free men.

Kāore au i te tino mōhio he aha kē ia te whakamāoritanga o te kōrero ‘free men’

nei, inā, kāore au e mōhio mehemea e taka ana te hunga e kīa nei he ‘ware,’ he

‘tūtūā,’ he ‘ngarengare,’ he ‘toa,’ he ‘tonotono,’ he ‘mōkai,’ he aha kē rānei, i raro i

taua karangatanga. Inā whakaaro ai ahau ki te mahi a te kaikōrero, kāore pea e taea

te katoa hei ure tārewa i heke mai i ngā tātai aho rangatira, nā reira, e hāngai pū ana

tā Armstrong. I roto i te hui a MASPAC2 (MASPAC Video n.d.) e whakamārama

ana a Henare Tūwhāngai i ngā rerekētanga o ngā kawa o tēnā iwi i tēnā iwi, hei

ahakoa te rerekētanga, he rite tonu te kaupapa. Ka rere tonu ana kōrero mō Waikato,

inā, ki a ia:

e kore te Māoritanga e Māori ki runga i te marae, mehemea kāore kau ana he iwi, kia tōpū te iwi . . . ka noho kotahi te tangata kei roto i taua iwi ko te mātaamua, ko ia te reo e manaakitia e te iwi katoa . . . kotahi te tangata kei roto i taua iwi, koirā te reo, ko te mātaamua tērā, ko te rangatira tērā o te iwi hei tū ki runga o te marae (MASPAC video n.d: 39’48”).

2 Ko MASPAC te hunga e kīa nei ko te Māori and South Pacific Arts Council. He wā tōna ka karangahia he hui e te rōpū nei hei whakawhitiwhiti kōrero mō ngā kaupapa o te iwi Māori. Ko ētahi o ngā kaikōrero i tēnei o ngā hui ko Pat Rei, Hōhua Tūtengāehe, Hamuera Mitchell, ko Henare Tūwhāngai, me ētahi kāre nei au e mōhio.

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Engari, e hanga taupatupatu ana ngā kōrero a Kruger (Uiui, 2003) mō te rangatira

hei kaikōrero, inā, hei tāna kāore ngā ariki me ngā rangatira i whaikōrero i ngā wā o

mua, ko tā rātou kē he tohutohu i (t)ētahi atu hei waha i ā rātou kōrero e pai ai tana

noho ki te whakarongo, ki te titiro, ki te tātari i ngā kōrero a te manuhiri. Ka puta

hoki ngā kōrero a Reilly (Kōrero Whakamārama, 2005) e whakataurite ana i ngā

rangatira o ētahi o ngā moutere o Te Moana-nui-a-Kiwa, inā, kāore pea te mea

rangatira o te iwi e kōrero, ka tiaki rānei ia kia riro ko ia te kaikōrero

whakamutunga. Tērā pea, ka tukuna te mana kōrero ki te ‘pūkōrero rangatira’, arā,

‘talking chief’, he tangata nō ngā uri whakaheke rangatira e pūkenga kē ana ki te

kōrero. Ko tā rātou he whakakapi, he whakarāpopoto i ngā kōrero a te minenga. He

maha kē ngā pūkenga o te rangatira e mea nā a Ka’ai rāua ko Reilly (2004: 92):

A chief also had to be proficient in more pacific arts, showing notable atawhai tangata, kindness and liberality, and manaaki. These traits were best displayed in the welcoming and feasting of guests. Other peaceful skills included an ability to organise and lead followers, in building and other large projects; in the arts of persuasion, notably oratory but also song composition; in traditional knowledge of the past, especially genealogy; and in diplomacy, particularly in the mediation of land boundary disputes between neighbours. Ability in these several areas enhanced the mana of the chief and their people while also attracting more followers to them.

Waiho ake ngā kōrero mō te aho rangatira i konei, ka huri ai ngā kōrero ki te

tangata ake, otirā, ko te pāpā te arunga tuatahi.

5.3 Kei te pāpā te mana whaikōrero

E whakaae ana a Milroy (Uiui, 1997) ko te pāpā i mua i ngā tamariki. Kia ngoikore

rawa te pāpā, kia memeha, kia mate rānei, kātahi anō ka whai wāhi atu te tuakana,

te mātāmua hei waha kōrero mō te whānau. He mea tuhi e Salmond (1975: 47):

Speakers must qualify by age, seniority of birth (i.e., a younger brother or sons of a living father should not speak), and competence in the conventions of whaikoorero, before they may venture to stand upon the marae.

Tēnā tātou ka tirotiro i ngā paihere i roto i te whānau. Ko ngā whakamārama a

Pouwhare (Whakawhiti Kōrero, 1996), rātou ko Timutimu (Uiui, 1995), ko Tupe

(Uiui, 1996), ko Herewini (Uiui, 1997), ko Melbourne (Uiui, 1997), ko Tait (Uiui,

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1996), ko Rangi (Uiui, 2003) mō Tūhoe, kāore te tama e kōrero mena e ora ana te

pāpā. Kei te tautoko hoki a Hohepa (Uiui, 1997) rāua ko Malcolm (Uiui, 2003) i te

korenga o te tama e tū i mua i tana pāpā, e ai ki a Te Arawa. Ko tā Tait (Uiui, 1996)

e tango ana te tama i te mana o tōna pāpā, e tango ana hoki i te mana ake o te tama.

Ko te kōrero i rongo ai a Rangi (Uiui, 2003) i tētahi o ana pākeke o Ngāi Tūhoe, ki

te whaikōrero te tama e ora tonu ana tana pāpā, he tohu tērā e hiahia ana te tama kia

mate ko tana pāpā. Ko tā Te Rangihau i roto i te pukapuka a King (1977: 10)

whakamārama he pēnei kē:

I heard a young man say recently he was trying to equip himself so that when the time came for him to take his place on the marae he would have learned all the things required of him. Most people would support him in this. But he and others like him have to wait. . . We believe that everytime you give of yourself you are starting to lose some of the aura, some of the life force, which you have for yourself. In the case of my son, if he starts to get up (and whaikōrero) then he’s drawing something from me and eventually I will be left an empty hulk. This is the real reason behind not allowing the young man to speak before the father dies. Because it is possible that he will take some of the mauri which rightly belongs to the father.

Kua kite a Te Rangihau i tētahi tauira pēnei, inā, ka whaikōrero te tama ahakoa ngā

whakatūpato, ka mutu, ka ngaro haere te pāpā i te mea kua tū te tama i te tūranga e

tika ana mō te pāpā. Nā reira, mehemea kei te ora tonu te pāpā o te tama rā, kei roto

i a ia te mana. I te matenga atu o te matua kua riro te mana i te tama, e ai ki a

Timutimu (Uiui, 1995) rātou ko Hohepa (Uiui, 1997), ko Winiata (Whakawhiti

Kōrero, 2002), ko Malcolm (Uiui, 2003). Kua whakawhānuihia anō tēnei kōrero mō

te ‘mate’ o te pāpā e Malcolm (Uiui, 2003), inā, hei kapi hoki i te mate hinengaro.

Ko tēnei kōrero āna e mea nā, ki te pāngia te pāpā e te mate wairangi, ki te pōrangi

haere rānei te pāpā, tērā e tukuna ana e te whānau, e te iwi, kia unuhia ngā paihere i

runga i te tama, ka mutu, ka whakaaehia kia tūtū haere te tama ki te whaikōrero. E

ai ki a Hohepa (Uiui, 1997), e whakaaetia ana e ētahi marae kia tū te tama ki te

whaikōrero mena kāore te pāpā i reira. Hei tāna hoki, kua oti kē te kōrero atu a te

pāpā ki te iwi whānui e tukua ana te mana kōrero ki te tama. Ki te kōrero a Salmond

(1994: 149): “Elders can delegate their right to speak.”

Tērā te kōrero a Mataira (1995) o Ngāti Porou, mena ko te tama anake kei runga i te

marae, ka whakaaehia, ka mutu, he pai tēnei hei whakaako i a ia, ā, pakeke rawa

kua taunga. Ki te kore tēnei āhua e whakaaehia, ka “tino tū tahanga ō tātou marae,

ka riro kē rānei mā te reo o tauiwi ngā whaikōrero o te tau rua mano . . ..

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Ngarongaro manu kōrero; he puehu te kai a te manuhiri.” Ko tā Mataira e

whakatairanga nei, kia kaha te whai wāhi a ngā mea rangatahi ki te whaikōrero kei

mate ngā pae i te korenga tāngata hei pīkau i te mahi whaikōrero. I runga i te

kaupapa kia whakaaehia te/ngā tama kia whaikōrero, ahakoa e ora ana te pāpā, kei

te whakaae katoa a Timutimu (Uiui, 1995) rātou ko Pouwhare (Whakawhiti Kōrero,

1996), ko Rangi (Uiui, 2003), ko Hohepa (Uiui, 1997) he mata anō tō te

whakaritenga pēnei, arā, ka taea e te matua te tuku tana mana kōrero ki tana tama,

engari, e kore te pāpā e tū ake i muri ake i tērā ki te whaikōrero. I maumahara anō a

Pouwhare (Whakawhiti Kōrero, 1996) ki tētahi āhuatanga pēnei, inā, i tukua e tētahi

te mana whaikōrero ki ana tama, heoi, nō muri iho i whaikōrero anō te pāpā, ka

mutu, ko āna tama te papa. Ka mate ko rāua. Nā reira, arā atu anō ngā whakatūpato

o te tuku poka noa a te pāpā i te mana whaikōrero ki te/ngā tama. Ko ngā tohutohu

pea i tēnei tauira a Taua Pouwhare, me tika te tuku, ka tahi, me tuku mō ake tonu,

ka rua, me mārama anō tērā he utu kei te haere ki te kore e whakaūhia taua

whakaritenga, ā, ka manako te pāpā ki te hoki ki tērā tūranga whaikōrero ōna.

Kua whakauruhia hoki te karangatanga pāpā, matua kēkē ki raro i tēnei kaupapa me

ōna here e Melbourne (Uiui, 1997). Nā runga i ēnei paihere hei ētahi wā kua kore a

Pita Iraia e tū ki te whaikōrero mena kai konā ētahi o ngā tēina karangatanga

whānau nei kia wātea kē ai rātou ki te kōrero (Iraia: Uiui, 1997). I raro anō i tēnei

whakaaro rangatira e nohopuku ai a Pita Iraia. I runga i te kauanuanu a te tamaiti ki

te matua, ka whakaaro ana ahau ki ētahi o Ngāi Tūhoe (tērā pea e hāngai ana hoki

ki iwi kē) e āta whakatūpato ana i tā rātou tū hei kaikōrero tangata whenua mena ka

kite rātou i tētahi atu pakeke o Ngāi Tūhoe i roto i te ope whakaeke. Ka pēnei ana,

ka kore rātou e tū ake ki te whaikōrero. Tērā anō ētahi wā ka whakaarohia tēnei

whakatūpatohanga o te tū hei karo kē, kia kore ai te mea tamariki ake e tū ki te

whaikōrero. Arā anō tētahi atu tauira e kōrero ana mō te haerenga o Epa Awanui hei

kaikōrero mō te manuhiri ki tōna marae, arā, i te marae o Epa Awanui, nā, i te

taenga ki reira, ka nohopuku tōna pāpā kia wātea ai te mahi whaikōrero ki a ia

(Metge 1986: 43).

Ko tētahi mate o tēnei whakaritenga, mena he mate tēnā, ki te roa te ora o te pāpā,

ka roa tonu atu te tiaki mai a te/ngā tama kia taka mai te wā ki a rātou. E kī ana a

Tauroa (1986: 73, 40):

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The practice of the father speaking “on behalf of” gives very limited opportunities for the youngest (son) to speak. . . . In other areas, where the number of elders is greater, the older leaders may be very old, so the younger ones have to wait “in the wings” until given the opportunity to participate in the formal arena.

Ka whai anō tā Salmond (1994: 149), “One Northland elder was 75 when he gave

his first speech, because his father died at 95.” Ka aroha tēnei āhuatanga, engari, ka

taea te pēhea? Hei ahakoa, he pai pea kia waiho ake ngā kōrero mō te pāpā i konei

ka anga atu ai ā tātou kōrero ki te/ngā tama.

5.4 Kei raro te pāpā, kei runga ko te tama

Kāti rā, te matenga, te makeretanga rānei, o te pāpā i te mahi whaikōrero, kātahi

rawa pea ka riro tēnei hōnore i te/ngā tama. He mana tuaukiuki te tūnga o te

tuakana, me uaua, me kaupapa whakaharahara rānei e makere mai ai ia i taua tūnga.

Heoi anō, ko te tikanga ia ko tā te teina he tautoko i tana tuakana, ā, ko tā te tuakana

he tiaki i tana teina. I te nuinga o te wā e whakatutukihia ana tēnei kōrero, ka mutu,

kāore he taupatupatu kei a wai te tūnga kaikōrero, otirā, kei a wai te onetū

whaikōrero, kei te tuakana, ka mutu i konā. Nā, ko tētahi o ngā whakautu i rite tonu

ai te rangona ko te whakautu kia ‘kaua te teina e takahi i te tuakana.’ Koinei te

kōrero a Kāretu (Uiui, 1995), rātou ko Timutimu (Uiui, 1995), ko Tupe (Uiui,

1996), ko Milroy (Uiui, 1997), ko Iraia (Uiui, 1997), ko Melbourne (Uiui, 1997) mō

Tūhoe; tā Hohepa (Uiui, 1997), me Winiata (Whakawhiti Kōrero, 2002) mō Te

Arawa; koirā hoki tā Merito (Uiui, 1997) mō Ngāti Awa. Ka rere ngā kōrero a

Salmond (1975: 51): "Only if they show exceptional ability can they hope to

outshine their senior relatives and supersede them as speakers.”

E maumahara ana a Tahuri (Kōrero Whakamārama, 1996) ki ētahi hui i tū kē ai ko

ngā tēina ki te whaikōrero, ahakoa, i reira ngā tuākana, me te aha, i rīria noatia

tētahi o ngā tēina, nā, i tētahi atu wā, ka paoa kētia te teina ki te toki e tētahi o ngā

pākeke nā tana tū ki te whaikōrero. I kīa hoki rā e Hohepa (Uiui, 1997), tērā te wā i

haere ai tētahi ope o iwi kē ki tētahi marae o Te Arawa, ka tū mai te teina ki te

whaikōrero ahakoa e noho ana tana tuakana ki te pae o te marae o Te Arawa, kāti,

ka rīria e Te Arawa mō te takahi i tēnā tikanga a Te Arawa. Ka whakaputaina e

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Salmond tētahi kōrero mō tētahi kaumātua manuhiri me tana whakahē i te

whakaaetanga a te hunga kāinga kia whaikōrero te teina i runga i tō rātou marae, ka

whakautua nā e te hunga kāinga kia raua atu e ia tōna kawa ake ki roto i tana pēke,

ka whakahokia ai e ia ki tōna kāinga ake, arā, “Put your kawa (etiquette) in your

bag and take it home with you” (Salmond 1975: 59).

Ahakoa tēnei here, e kī ana a Hohepa (Uiui, 1997), me whakaaro hoki ki te

whakapapa whānui hoki o te tangata, inā, tērā pea, kei tētahi taha te tūranga

tuakana. E kōrero whānui kē ana tēnei kōrero ki ngā whānaungatanga tūranga

whānau, kāore nei e whakawhāiti rawahia mai ki te whānau tata. Nā reira, ka kitea

te hua o te tangata āta mōhio ki te whakapapa i tēnei āhuatanga kia mōhio ai ia

mena kei runga, kei raro rānei. Hei tā Reilly (Kōrero Whakamārama, 2005):

“speakers need good genealogical knowledge to avoid an embarrassing faux pas.”

Ko ngā tohutohu ki a Tihema (Kōrero Whakamārama, 2004), ko te tawhiti atu, ko te

painga atu tēnā e pā ana ki te mihi ā-whānau.

Ahakoa tēnei kōrero, e ai ki a Winiata (Whakawhiti Kōrero, 2002), arā tonu ētahi

kaumātua kāore i whaikōrero, ahakoa kua eke kē ki te 70 te pakeke, nā te mea he

tuākana kē ō rātou. He hanga rite tēnei here ki te here i runga i (t)ētahi o ngā tama i

kōrerohia i mua paku ake nei mena he roa te pāpā e ora ana.

Anō nei te rite o te kauanuanu a te tama i te pāpā, me kauanuanu hoki te teina ki te

tuakana. Nā Te Rangihau te kōrero kia kaua tētahi e tū mena kei te ora te pāpā, te

tuakana rānei, i te mea, he “takahi mana, he kaikai mauri” hoki tēnei tū mahi. He

mahi nui te tiaki i te mana me te mauri o te tangata, nā reira, me whakaaro nui te

teina ki tēnei kaupapa. Ko tā Salmond (1994: 149):

“He nui muringa hei kī mai i tōna angaanga” (“No matter how important the younger may become, he must defer to his elder brother”), and it is particularly followed in the Te Arawa and Tuhoe areas.

Ehara kau nei i te mea ka kore rawa te teina e tū ki te whaikōrero. He wā anō ka

whakaaehia te teina, ā, ko tā Cleave (1998: 16) kōrero e whai ake nei he

whakamārama i ētahi huarahi e whai wāhi ai te teina ki te whaikōrero, inā,

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the teina or younger brother may not speak on the marae while the tuakana or elder brother is alive unless a special arrangement has been made whereby the older brother forfeits his rights to speak.

Tērā pea ka whakaae te ‘matua me te tuakana’ kia tū te teina, anā, mehemea koinā,

e ai ki a Mataira (1995: 19), “. . . ehara i te takahi.” Nā reira, kei runga te teina, kei

raro te tuakana. Hei ētahi wā, kāore te tuakana rā e hiahia ki tērā tūmomo mahi, nā

reira, ka tukuna ki te teina. Ka taea e te pāpā te kī hei te teina te mana whaikōrero.

Tēnā pea hoki ka tukuna te mana kōrero ki te teina he kore nō te/ngā tuākana e taki

kōrero Māori,3 nā te kore hoki rānei e mau ki ngā tikanga, nā te māuiui rānei o te

tuakana.

I kōrerotia e Kuia Tiehi (Whakawhiti Kōrero, 1996) te āhuatanga ki tōna tungāne,

inā hoki, i hiahia ki te tū engari, “Tū anō ki te kōrero, karekau i paku puta mai nei

he kupu,” nā, whaimuri i tērā, engari anō ia mō te tū, ka riro i tana teina te mana

tūtū ki te whaikōrero. Ko tā Timutimu (Uiui, 1995) rāua ko Rangi (Uiui, 2003) o

Tūhoe mehemea kei runga te tuakana me te teina i te marae ka taea hoki e te

tuakana te tuku te mana ki tana teina, engari, koirā tonu atu mō āke tonu atu. Ko tā

Malcolm (Uiui, 2003) mō Te Arawa mena kai te marae te tuakana me te teina, ngā

tēina rānei, kei te tuakana te mana whaikōrero. Mehemea kāore te tuakana i runga i

te marae ka āhei te teina ki te whaikōrero (Timutimu (Uiui, 1995), Winiata

(Whakawhiti Kōrero, 2002), Malcolm (Uiui, 2003)). Kai te tautoko hoki a

Pouwhare (Whakawhiti Kōrero, 1996) i tēnei mehemea koirā ngā whakarite a te

whānau, ka tahi, ā, kia kaua hoki te tuakana e whaikōrero i muri tonu i a ia. Tērā

hoki e āta whakaritea ana e te tuakana me te teina ko wai te mea whaikōrero. Heoi,

ko taua māramatanga anō rā hoki, mena kei runga te tuakana, kei raro te teina, ā,

mena kei runga te teina, kei raro te tuakana (Waiariki: Uiui, 1996). Ko te whakaaro

rangatira o te tukunga a te tuakana i te mana ki te teina, kei te kōrero a Woodard

(1994: 45) e whai ake nei:

I ētahi hui, kua kite au e noho puku ana te tuakana [i] runga [i] te pae tapu, kia wātea ai te taina. I whakaeke mai [i] waenganui [i] te ope ki te whaikōrero, engari, me āta whakamārama atu anō, ko aua hui, he tangihanga. Na, tiro paihia tēnei āhuatanga. Ahakoa hoatutia te mana korero ki te taina, ka hoki kē atu te

3 Nā Timutimu (Uiui, 1995) rāua ko Tait (Uiui, 1996) ēnei kōrero.

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mana ki a ia nana nei [i] tuku [i] raro [i] te reo karanga o te rā, tera o te aroha. He whakatau rangatiratanga tēnei āhuatanga ki te taina mo tēnei wa poto, kia wātea ai ia ki te poroporoaki atu ki te tūpāpaku, ki te hora atu [i] ngā korero, [i] ngā mamae, kai roto [i] a ia.

E ai ki a Rangi (Uiui, 2003), kua kite ia i te teina me te tuakana e whaikōrero ana i

te wā kotahi, ahakoa te tikanga e tohu kē atu ana.

5.4.1 E memeha ana te ngoi, kei runga ko te teina

Ahakoa ngā whakamārama mō te tuakana kei runga paku ake, e kī ana a Kruger

(Uiui, 2003) tērā pea kāore e eke ngā mahi a te tuakana, nā reira, ka taea e te

whānau te tohu te teina hei tangata whaikōrero, engari, ka taea anō e te tuakana te

tohe kia mau tonu ai i a ia. Ka taea hoki te whakamāori tēnei kōrero a Tāmati, te

kōrero ‘kāore e eke ngā mahi’ i runga i te whakaaro ‘kāore e pai’, ‘kāore e pūkenga’

ki te mahi whaikōrero. Ka taea rānei te whakamāori me te kī ‘nā te māuiui, nā te hē

o te tinana, o te hinengaro’ kua kore te tuakana e kaha ki te hiki i ngā mahi

whaikōrero. Tērā pea hei te tūhanga o te teina, kua rongo te tuakana i te kahakore

ōna ki te whakatutuki i tēnei mahi, nā reira, kua whakawātea ia i te mahi

whaikōrero ki tana teina.

5.4.2 Ko te tuakana ki konei, ko te teina ki korā

Tērā pea he kaha te tuakana me te teina ki te whaikōrero, nā reira, he moumou kia

pēhia tētahi, ahakoa te tikanga e kōrero pēnā ana. Nā, e kī ana a Pouwhare

(Whakawhiti Kōrero, 1996) me Tait (Uiui, 1996) he pai te whaikōrero a te teina me

te tuakana i wāhi kē. Ko te whakatūpato ia, i runga i ngā kōrero tuakana teina o

runga nei, me whakaaro hoki ki ngā tūranga nei i tōna whānuitanga, arā, ko ngā

tūranga tuakana-teina ā-whānau. Kāore tēnei e whāiti noa mai ki te whānau tata

anake, me whakaaro tuakana-teina tūranga whānau hoki. Nā konei hoki me mātua

mōhio anō te tangata ki tōna whakapapa, kei whakanōhia nā tōna tamarikitanga ake

‘ā-tau’ nei.

Ka pēhea hoki te whai wāhi o tēnei kōrero a Douglas (1998: 55): “tuakana with his

ascribed status, defends his position, mana, and the teina, ambitious, aggressive and

shrewd, disadvantaged by birth . . .”? Ki te kore te tuakana e whakatutuki i ngā

mahi e mātua tika ana māna i runga i tana tūranga tuakana, ki te kore hoki ia e tuku

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i taua mana kōrero ki te teina, he tino hē te tū mai a te teina ki te whakatutuki i aua

whakaritenga? Ko te tauira ia i a Māui-tikitiki-a-Taranga me tana tohe i ōna

tuākana, ko Tāne-mahuta ia me tana tohe i a Whiro, ahakoa ko Whiro te tuakana. I

te mea koinei hoki ngā atua o te ao Māori e āta kōrerohia ana hei piringa mō te

whakapono Māori ki tōna ōrokohanga mai, ka noho mai ēnei he whakatauira atu i te

whakataetae a te teina ki te tuakana, me te aha, ka toa anō ngā tēina. Nā runga pea i

te toahanga o te teina ka puta i a Mataira (1995: 19) ana kōrero tautoko i te tama,

otirā, i te teina hoki:

inā haere tahi te matua me te tama ki te hui kotahi ka tū tonu ko te matua. Ka pērā anō hoki te tuakana me te taina. Nō reira, hei te wā e haere ana te tama, te taina rānei, ko ia anake ki ngā hui, hei reira a ia ka wātea ki te tū. Ko te painga o tēnei kaupapa, ka whai wāhi ngā tamatāne ki te akoako; tae rā anō ki te wā kua kaumātuatia, kua tino tohunga rātou ki ngā mahi whaikōrero. . . . Ki taku titiro, inā kore te hunga tāne e āta whakaaro pēnei, tērā pea ka tino tū tahanga ō tātou marae, ka riro kē rānei mā te reo o tauiwi ngā whaikōrero o te tau rua mano. “Ngarongaro manu kōrero; He puehu te kai a te manuhiri.”

Inā, nō ngā tau o te iwa tekau ngā kōrero a Mataira, ā, anei tātou kei te tau rua

mano, he koanga manawa, he haringa ngākau pea te kite a Mataira kāore anō kia

pērā i tāna i whakakite ai. Hei whakamāuru pea i te mānatunatu o Mataira, ko tā

(Tauroa 1986: 40): “In some districts where there are few older folk, the younger

group of men and women assume the role of the elders.” Me taku kite anō, kua āta

whakariterite ngā marae i a rātou kei tauhia rātou e tēnei āhuatanga pōuri e anipā ai

a Mataira.

5.4.3 Mā te mōhio e whai wāhi ai te teina ki te whaikōrero

Ko te kōrero a Reedy (Uiui, 1996) ko ngā tāngata rā e mōhio ana ki te whaikōrero

ngā tāngata e tika ana kia tū ki te whaikōrero, hei tauira, me tangata mōhio ki te

whakapapa. Kāore te tangata i te mōhio ko wai te ope e whakaeke mai rā, nā, kua

hurihuri noa iho ngā kōrero.

Hei tā Reedy (Uiui, 1996), mā te whakapapa e tūhonohono, ahakoa kāore ōu nei

whakapapa e piri atu ana ki a ia, engari, ka hoki koe ki ngā pūtake o ngā tūpuna hei

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reira whakahuahua ai i a rātou kia mōhio ai, he hononga tāngata, he muka nō te

taura here tangata. Ka rongo koe i ētahi e whakatakoto ana i tētahi kōrero e mōhio

ana koe kei te hē kē te tikanga, te takoto o tā rātou kōrero, ki te manuhiri rā, ka puta

te whakamā. Kei konā hoki ngā māharahara o Reedy (Uiui, 1996) i te mea, he

tokomaha ngā tāngata e whakapono ana, e pōhēhē kē ana rānei, e whakaaetia ana

rātou kia whaikōrero.

Tēnā te pātai ka whiua, ki te whakatete te teina? He whakataetae nā te teina kia riro

i a ia taua mahi, te whaikōrero, i runga i te whakahīhī, i te hiahia mārika ōna ki te

‘wāwāhi i te tahā.’ Ka whakataetae rānei te teina i runga i te kōrero a Salmond

(1975: 59) i runga ake nei, mena e whakaata ana te teina kei a ia pū nei ngā pūkenga

me te tohungatanga ki te hiki i te mahi. Ko te whakatūpato a Reilly (Kōrero

Whakamārama, 2005):

tuakana cannot ‘rest on their laurels’- so a tuakana who constantly permits the teina to run the show may be ‘usurped’ and, in effect, become the teina. There is a fine line . . . between maintaining tuakana status and delegating roles without [the] latter leading to usurpation of the former. The tuakana needs to define who’s boss.

Ka kōrerohia hoki e Reilly (Kōrero Whakamārama, 2005) ana kōrero e pā ana ki te

tūranga o te tuakana, otirā, i te ao Māori tahito me te mau pūmau o te tapu o te

tuakana nā runga i te tuakanatanga, ahakoa pea ka riro mā te teina te iwi e ārahi. He

tapu te tuakana hei huarahi atu ki ngā atua. Engari anō tāna e mea nā, kua āhua

rerekē pea i tēnei ao, i ēnei rā. Anō me te ao inamata, ki te taupatupatu, ki te

whakataetae rānei ngā mana, tērā pea ka nuku tētahi o rāua ki wāhi kē poupou ai i

tōna mana kia taea ai ōna awhero te whakatutuki. Me whai mahara anō ki ngā tauira

o nehe mō ngā mahi i waenganui i te tuakana me te teina. Kei konā anō ngā kōrero

whakaata i ngā mana i riro mai ai i ngā tēina: ko te tākaitanga a Apa-moana i tōna

pāpā, i a Tama-te-kapua, i tōna matenga, i te korenga e kaha o ōna tuākana ki te

whakarite i te tūpāpaku o tō rātou pāpā me te tuku i ngā karakia; ko te tapokotanga

o Tamarau, te teina o Rāwaho, ki te wāhi e takoto rā tō rāua matua, a Hape, me te

mauri o te kūmara, ka mutu, ka ngaua e Tamarau te taringa o tōna pāpā kia riro mai

ai i a ia te ariā o tō rāua pāpā; ko te huringa o te mātāmuri a Whao-roa ki te

whakarite waka i runga i tana ōhākī hei haerenga mō rātou ko tōna pāpā ki te

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torotoro whanaunga, he warea kē nō ngā tuākana ki mahi kē; ko te tukunga a Kapi-

horo-maunga i tōna teina, i a Tautini, kia hī i tōna toka nōhanga, tē patua ai e ia kia

mau tonu ai tōna mana; ko te tohe a Māui-tikitiki-a-Taranga ki ōna tuākana (Smith

1974: 66-68). Arā atu anō te mahi a te tauira pēnei. Ko tā Smith (1974: 67) anō e

whakamārama nei:

In all these cases, the younger brother feels himself free to act as he pleases, and does so more promptly than his elder brother, whose behaviour is determined by ritual considerations . . . and by etiquette and kinship obligations . . .. In all four cases, the elder brother fails because he lacks decision. His indecision can be correlated with his overgrown social and ritual conscience, and the decision of the younger brother with his freedom from this restriction.

Nā reira, ehara i te mea ka kore rawa e taea e te teina. Mehemea kua tukuna te mana

whaikōrero i runga i te tika me te pono, kāore he raruraru, engari, ki te whāia

whakahīhītia e te teina, me te aha, kāore i tika te tuku, ka riro anō mā te iwi e

whakahē te tū mai a te teina. Ki te whakahētia i mua i te aroaro o te minenga, kāti,

kai ana te whakamā i roto i te teina.

5.5 Mā te hanga o te hui e tohu mā wai e whaikōrero

Kua oti kē ngā kōrero mō te ‘ure tārewa’, inā he ‘rangatira’ taua momo. I te wā ki a

koro mā, ki a kui mā, hāngai pū tonu pea ēnā kōrero, heoi, ka pēhea hoki te hāngai

mai o tā Schwimmer (1966: 139) e whai ake nei ki te hunga whaikōrero i ēnei rā?

It still counts for a great deal if a person is a rangatira in the old genealogical sense. Certainly this entitles him to be the speaker and representative when prominent visitors come to the marae.

Ki a au nei, me taku whakaaro ki te whaikōrero i ēnei rā, kua āhua

whakangāwarihia te here ‘me rangatira’ te kaikōrero, inā, kua rite tonu te kīa he

rangatira ngā pae kōrero katoa e ai ki ngā mihimihi a ngā manu kōrero i runga i ngā

marae puta noa. Kāore rawa au i whakaae he rangatira ngā tāngata katoa e tū ana ki

te whaikōrero, engari, kua uhia ki te karangatanga ‘rangatira’ i te mea ko rātou te

waha kōrero. Kia taipakeke noa pea e whakaaehia ana, inā te whai wāhi mai o te

kōrero a Salmond (1994: 126) i ētahi wā: “Mana overrides age, and qualifies them

to act as honorary kaumātua.” Hei whakamātautau i te whakaaro me ‘rangatira’, me

‘kaumātua’ rānei, me kī rā ka tae mai he rangatira nō tētahi iwi e tika ana mā te

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tamaiti noa iho ia e mihimihi e whaikōrero? Me pēnei taku kōrero, me whakaae, ā,

me whakahē anō. Ki a Timutimu (Uiui, 1995):

hei runga pea i te kaupapa i haere mai ai te manuhiri, hei tauira, mehemea he kaupapa e pā ana ki ngā rangatahi ka taea noatia e ngā rangatahi te whaikōrero ki a rātou, engari, mehemea he kaupapa hōhonu ake i tērā ka kī rā au, kāo, mā ngā kaumātua hei whakatau, hei whaikōrero.

I tēnei āhuatanga, nā te āhuatanga kē o te hui i whakakao mai he momo tāngata, nā

reira, ka taea tonutia e te rangatahi te pae te noho, ā, ehara i te mea me rangatira

rawa, me kaumātua rawa rānei.

5.6 Ko ngā paihere o te kirimate

I runga anō i te reo karanga o te hui me te momo manuhiri ka whakaeke mai, e aro

ana ā Pouwhare (Whakawhiti Kōrero, 1996) me ā Herewini (Uiui, 1997)

whakamārama e whai ake nei ki te kaupapa tangihanga, inā hoki, ki ngā paihere

tūranga whānau i runga i te hanga e kīa nei, he whānau pani, he kiri mate. Pēnā nō

tō whānau ake te tūpāpaku, ko tētahi o ngā mātua rānei o te tūpāpaku he tuakana, he

teina, he tungāne, he tuahine rānei ki tētahi o ōu mātua, kua wahangū koe, heoi,

mehemea kāore i te pēnei rawa te tata o ngā whakapapa, kei a koe te tikanga

mehemea kei runga, kei raro rānei koe. Ko tā Dewes (Uiui, 1997), ki te tū te

kirimate ki te whaikōrero, ko te tūpāpaku tonu tēnā e kōrero ana. Ko ngā

whakamārama a Kereopa (Uiui, 1997) he āhua pēnei kē, ‘mena ka mate koe kāore

tō pāpā e tū ki te kōrero. Mena ka mate tāu tamaiti, kei runga, kei raro. Kei tō pāpā

te tikanga. Mena ka mate tāu mokopuna, ka taea e tō pāpā te tū.’ He tawhiti kē atu

ngā paihere i rongo ai a Pukepuke (Uiui, 1997), inā, ko ngā kōrero ki a ia hei te

tuawhā rā anō kua whakaaehia te whaikōrero, heoi, ki ōna ake whakaaro, hei te

tuarua kua whakaaehia. Kāore a Tūhoe e whaikōrero mena he kirimate ki te

tūpāpaku, nā reira, tērā pea ka kore he whakautu a te manuhiri i runga i ēnei

paihere. Ka maumahara hoki a Kāretu (Uiui, 1995) ki te tungāne o te tūpāpaku i

rīria nā tana tū ake ki te whaikōrero. Kai konā anō ngā paihere i waho atu o te

tangihanga, inā, mena he whanaunga kei te pae, kāore te whanaunga i te manuhiri e

whaikōrero. Heoi anō, tērā ētahi iwi o waho atu o Tūhoe, kāore e pēnei rawa te

paihere i runga i ō rātou iwi ake. Ko te whakarāpopoto hoki a tētahi o ngā ākonga i

tēnei here e ai ki a Tāmati Kruger (1995):

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‘all the guns have been silenced’ which, in fact was true as all the better waiata, whaikōrero and karanga men and women were all within degrees of prohibition and unable to perform their roles.

Nā Morehu (Uiui, 1998) ngā whakamārama o te tūtanga o te teina kiri tata ki te

whaikōrero i te takotohanga tūpāpaku o tōna tuakana i runga i te marae o Ngāti

Pikiao, kātahi ka whakahētia. Te whakahētanga o tēnā ka tū ake ko te tuakana, ka

whakahētia anō ko ia, waihoki, he mea whakahē mā te hiki a tētahi o te tangata

whenua i te pōhuatau.4 E rua ngā kaupapa o te whakahē i roto i tēnei tauira a

Morehu (Uiui, 1998), ko te whanaungatanga tuakana-teina, ko te here ā-kiri tata nei.

5.7 Kia pupū ake te wairua hiahia i roto i te tangata, koia tēnā

E kī ana a Kereopa (Uiui, 1997), ka tohua ana te tangata e tōna wairua kia

whaikōrero, ka whaikōrero. Hei tā Merito (Uiui, 1997), mō runga i ngā marae o roto

i a Ngāti Pūkeko me Ngāti-Awa, ko te tangata e kaha ana ki te tohu atu ki te ao

‘nōna te tūrangawaewae,’ koirā te tangata, heoi, ka mau tonu ngā paihere o te pāpā

me te tamaiti, o te tuakana me te teina. Nā, me tohu hoki e te marae e taea ana. Ki

tāku nei titiro, me taku whakaaro, ki te kaikā rawa tētahi ki te whaikōrero, ā, ka

kitea te kōingo nui o te tangata ki te whaikōrero e ngā pākeke, ka āhua

whakatonanawehia te wā ki a ia i mua i te whakaaetanga a ngā pākeke kia tū ia ki te

whaikōrero. Mehemea, ki ō rātou whakaaro, kāore anō kia pakeke te hinengaro me

ngā whakaaro o taua tangata nā, ka pēhia kēhia. Anō nei, kua kore taua tangata e

puta i te whakamātautau kia ‘manawanui.’ Ko te whiu, ko tōna pupurihia e ngā

pākeke kia kite rā anō ai rātou ‘āe rā, kua pakeke katoa nei tēnei tangata,’ nā reira,

me tuku kia whaikōrero. Ki te kore te tangata e rata mai ki tōna pupuritanga e rātou,

ka taea e ia te tohe, ka taea rānei te whakatū i a ia anō ki wāhi kē mei kore e

whakaaehia i reira. Ki te whakaae te tangata ki tā ōna pākeke i whakatau ai, kāti, ka

tāria te wā, ā, tērā pea ka whai wāhi mā te āhua o ngā kōrero e whai ake nei, mō te

noho i te pae, i Te Wāhanga Tuawaru.

5.8 He whakamahana tūru te mahi

4 Kei Te Wāhanga Tuaiwa e pā ana ki te hanga o te whaikōrero ētahi atu whakamārama o te ‘pōhuatau.’

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I runga i te āhua o te hunga e hiahia ana i runga ake nei, tērā anō te wā e āta poipoia

ai te tangata e whakakitea ai ia hei kaikōrero ā tōna wā. Nā, ahakoa ngā momo

whakaritenga e pā ana ki ngā tāngata whaikōrero, ko tētahi tino kaupapa ko te

angiangi haere o ngā kauheke kaumātua o runga i ngā pae, nā reira, kua tahuri tonu

atu ki ngā taitama tonu nei hei ‘whakakīkī i ngā pūtu’ o ngā mea kua ngarongaro,

pērā tonu nei i te kōrero a Mataira o mua ake nei. “Nā te kore o ētahi o

ngā kaumātua, tino kore rawa atu nei e mōhio ki te whaikōrero, ki ngā tikanga,

engari ka kīa e tū nā te mea he pakeke, he kaumātua” (Reedy: Uiui, 1996). Hei

whakahoki ki ngā kōrero e pā ana ki te korekore haere o ngā kaumātua mō runga i

ngā pae, hei ētahi wā ka whakanōhia noahia ētahi tāne hei whakakī noa iho i ngā

tūru o te pae, me te māramatanga anō ka kore ēnā e tūtū ake ki te whaikōrero i tēnei

wā. Ko te whakaaro kei muri pea, he mokemoke te pae mena e whitu ngā tūru,

engari, tokorua noa iho ngā tāngata, nā reira, ka whakahautia ngā tāne hei

whakakīkī noa iho, ka mutu, ka nōhia e aua kaikōrero tokorua te tūru tuatahi me te

tūru whakamutunga, ka waiho mai ko ngā tāne i waenganui he wahangū, hei

whakakīkī noa iho, hei ‘whakamahana’ noa iho i aua tūru e rangatira ai te ope i te

mātotoru o te pae hei whakatau i a rātou.

I roto i ngā kōrero nei mō te hunga e whakaaehia ana kia whaikōrero, kua aro nuitia

te taha ki te tāne, tēnā, kia whakarērea te aho tāne nei me te huri o ā tātou kōrero ki

te iho wahine.

5.9 Te tū a te wahine

Kātahi te kaupapa werowero i te hinengaro, i ngā tikanga, i ngā kawa, i ngā

whakaritenga, ko tēnei nā, ko te tū a te wahine i runga marae ātea whaikōrero ai. He

kaupapa nui te whakaaehia, he kaupapa nui hoki te whakahētia, te tū marae a te

wāhine. Koia kē te aronga o ā tātou kōrero i tēnei wā. Ka arohia ngā tatauranga e pā

ana ki ngā iwi e whakaae ana kia tū te wahine me te take i pēnei ai. Ka kōrerohia

hoki ngā waiaro o ētahi e pā ana ki te kaupapa nei. Kātahi ngā take i kore ai e

whakaaehia ka whakaarahia i mua i te kōrerohanga i ngā paihere o ngā wāhi e

whakaaehia ai te wahine kia tū. Whai muri i tēnei ka paku kōrerohia te karanga a te

wahine me ngā wehenga mahi ki te wahine, ki te tāne hoki. Kia oti mai ēnei ka

kōrerohia te āhua o ngā wāhine i whakaaehia me ngā pūkenga o te wahine. Ka riro

ko te piu o te mata ki tua o te tāepatanga o te rangi i runga i te kaupapa ‘tērā pea ka

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tau mai te wā he wahine te hunga whaikōrero i runga i ngā marae.’ Kia noho

mārama tonu, he kaupapa nui tēnei. He kaupapa e tika kē ake ana kia whānui noa

ake te kōrerohia tēnā i tāku e mahi nei i tēnei wāhanga noa o tēnei tuhinga. Kua

whāiti noa i tēnei wā kia noho mārama noa iho ai te kaipānui ki te pānga mai o te

wahine ki te whaikōrero, ki te pānga mai o te whaikōrero ki te wahine. Nā runga

noa i ēnei kōrero whakamārama āku i kore ai e roa ake, me te mea, ko tāku i hiahia

ai, i arotahi kē ai i tēnei tuhinga, kia noho piri tonu te whānuitanga o ngā kōrero ki

te tāhuhu ‘whaikōrero’ nei. Kāti ake.

E 24 ngā kaiwhakautu i kī mai kāore te wāhine e tū ki te whaikōrero. Nō Tūhoe te

nuinga o te hunga nei, heoi, nō Ngāti Awa tētahi, nō Te Whakatōhea tētahi,

tokorima nō Te Arawa, tokorua nō Ngāti Porou, kotahi nō Kahungunu (heoi i te

kōrero mō te rohe o Ngāti Porou i pakeke ai ia). Ahakoa te whakaaro o te nuinga o

Ngāi Māori i ēnei rā ko Ngāti Porou te iwi e whakaaehia ana te wāhine kia

whaikōrero, tokotoru5 ngā wāhine o reira i whakapae ehara tēnei i te tikanga o mua.

E kī ana a Paora (1995: 12) o Te Whānau-ā-Apanui, “Kaore nga wāhine o Te

Whānau ā Apanui e whaikōrero ana i runga i te marae, engari, tū ai ki te waiata, ki

te tautoko i nga kaikōrero.” Heoi tā Salmond (1994: 127, 149) e kī nei, ehara kau

nei i te mea kei te tāne anake te whaikōrero, ahakoa he pērā i te nuinga o ngā iwi,

nā, ko Te Tairāwhiti, ko Te Whānau-a-Apanui, ko Ngāti Porou, ko Kahungunu, ko

ētahi wāhi o Te Taitokerau e kīa ana e whakaaehia ana te wahine kia whaikōrero,

mehemea ia he wahine i heke iho i ngā tātai rangatira. Tokorua ngā kaiwhakautu

tāne i kī mai e whakaaehia ana te wāhine kia whaikōrero, nō Ngāti Porou tētahi, ā,

ko te kōrero a Hohepa (Uiui, 1998) e āhei ana ngā wāhine ki te tū ki te whaikōrero i

roto i tōna iwi o Ngā Puhi. Ahakoa rā e kī ana a Hohepa (1964: 101):

In front of each meeting hall, in no way visibly distinct, there is a grassed space. This is the marae, the courtyard of the speakers, the sacred zone whereon only males can deliver speeches and orations of welcome, farewell, pleasure, and anger, of fact and fiction.

Tērā pea ka whakaarohia e whakahē ana tana kōrero i tana tuhi, engari, ki ahau nei,

ko tāna i whakaae ā-kōrero ai, he whakaae noa i aua wā kāore he tāne hei kawe i

5 Ko Kuia Te Wai (Whakawhiti Kōrero, 2001) rātou ko Kaiwai (Whakawhiti Kōrero, 2001), ko Kuia Te Rangi (Whakawhiti Kōrero, 2001).

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taua mahi. Kotahi te kaiwhakautu i kī mai kua kite ia i te wahine e whaikōrero ana,

engari, kāore i tino mōhio mehemea koirā te tikanga i ngā rā o mua i roto o Ngāti

Porou. Nā Harawira (1997: 17) anō te kōrero: “Some think it’s unfair that only men

are able to speak . . ..” Hei ahakoa tēnā kōrero a Harawira, he hanga rerekē te take i

whakaaehia ai e ētahi iwi, pēnei i a Ngāti Porou nei, inā te kōrero a Mahuta (1974:

21):

Ngati Porou women as of traditional right may speak on the marae; they assume this right if the men do not measure up or at the request of their male kinsmen, e.g. Materoa Reedy, mother of a noted East Coast leader, Arnold Reedy, was the Ngati Porou spokesman at the Waitangi hui in 1934.[6]

I whakamāramahia mai hoki e Archer (2003: 8), he āhuatanga whakaparahako te tū

a te wahine ki te whaikōrero i runga i ētahi marae i tua atu i ngā marae o Ngāti

Porou, ā, tērā pea ka kore ngā manuhiri e rata i tō rātou whakatautanga e te hunga

wāhine, heoi anō, kei te tangata whenua te tikanga, nā, ki te kore te manuhiri e rata

mai ki ēnei whakaritenga, arā te kēti. Hei ētahi wā, ka whakahēhia te noho a te

wahine ki te aroaro nōhanga o te pae. Hei tā Tauroa (1986: 79):

women may speak on the marae-atea on special occasions, under exactly the same conditions as men. But they, too, must be accepted by their people as having the necessary mana to speak on behalf of others. This expectation also applies to Ngāti Porou, a tribal area that accepts the right of women to stand and whai kōrero.

Te whakaaetanga kia whaikōrero te wahine, he rite anō te onetū whaikōrero o te

wahine? Ko tā Tauroa nei, kāo.

When women, who would not normally claim that right [to speak], are accorded that honour by a marae, they will, most often, go to the porch of the whare and speak from there – from the shelter of the ancestor (Tauroa 1989: 21).

He mea āta tau ka kore a Tūhoe me Te Arawa e whakaae kia whaikōrero te wahine i

runga i ō rātou marae.

6 Ko tētahi o ngā whakamārama i rongo ai ahau mō tēnei mahi a Materoa Reedy me tana kōrero i Waitangi, he mea pātai ngā kaumātua katoa ko wai o rātou ka tū hei waha kōrero mō rātou. Ka roa tonu, kāre tētahi i hiahia whakarangatira i a ia, nā reira, kāre tētahi i tere kōrero, me te aha, he mea whakatau mā Materoa e kōrero. Engari, ehara nā Materoa tēnā whakarite.

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Hei tā Mataira (1995: 16), nō muri kē mai i te taenga mai o ngā mihingare me ngā

Kiritea o te wā ki a Kuīni Wikitōria i ara ai te tikanga e kī nei kia kaua te wahine e

whaikōrero, i te mea nā rātou, arā, nā te Pākehā te kaupapa “kia wahangū te wahine

i roto i ngā take nui o te wā.” Ka tautohea te kōrero a Mataira nei e Reilly (Kōrero

Whakamārama, 2005) i runga i te whakaaro, me te māramatanga, ko Kuīni

Wikitōria hoki tētahi i āta kauhau ki tana iwi, nā reira, me pēhea e ū ai tēnā kōrero e

whakamārama mai nā a Mataira? He tangata rangahau a Michael Reilly i ngā

moutere o Te Moana-nui-a-kiwa, ā, hei tāna, kaha ana te tū mai o ngā wāhine

rangatira o ngā moutere i ngā tūnga whai mana, ka mutu, ka whai wāhi anō rātou ki

te kauhau ki mua i te aroaro o te iwi.

He pēhi tangata te aukati i te tū a te wahine ki te whaikōrero hei tā Tauroa (1986:

78, 80):

Generally speaking, women do not have a speaking role on the marae-atea. Many of those who argue that women should have the right to speak on the marae-atea claim that the situation is one of female suppression. Māori people, both men and women, see their involvement on the marae not only as a role but as a personal contribution to the identity of their people. By contributing to the whole tikanga, their own mana, and the mana of their marae, is uplifted . . . other Māori women do not consider themselves oppressed.

Ko tā Ani Mikaere (Maori Women: Pae tukutuku) i runga i te kaupapa ‘pēhi

wahine,’ ‘whakaōrite tūranga’ hoki, he pēnei:

The roles of men and women in traditional Maori society can be understood only in the context of the Maori world view, which acknowledged the natural order of the universe, the interrelationship or whanaungatanga of all living things to one another and to the environment, and the over-arching principle of balance. Both men and women were essential parts in the collective whole, both formed part of the whakapapa that linked Maori people back to the beginning of the world, and women in particular played a key role in linking the past with the present and the future. The very survival of the whole was absolutely dependent upon everyone who made it up, and therefore each and every person within the group had his or her own intrinsic value. They were all a part of the collective; it was therefore a collective responsibility to see that their respective roles were valued and protected.

He kōrero whakanui, he kōrero tautoko kē i te hunga wahine. Kia tae ki te kaupapa

o te ‘tapu,’ ko te wahine tō runga, ko te wahine tō mua, e ai ki te titiro a te ao Māori

me ōna whakapono. Ko te kōrero a Hōhua Tūtengāehe i te rīpene ataata MASPAC

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(n.d.: 48’30”) e whai ake nei tētahi o ngā kōrero huhua e whakatairanga ana i te

wahine:

Ko te wahine hoki he tapu, in her own right. Lives of our tūpuna have been spared by the mana, or the tapuness of a woman. Ētehi o ō tātou iwi i patua ai, ka peke te whanaunga wahine i roto i te taua, ka peke ki runga i te whare, ka nōhia e ngā hūhā, e te tara o te wahine, ka oma ōna whanaunga ki roto i te whare, ka ora, ka kore e patua e te taua.

E ai hoki ki a Reilly (n.d.: 3):

Women, according to Māori opinion in the 19th century, were seen to possess mana tapu, or spiritually ordained potency, different from but complementing that of men. This capacity for tapu, or an intimate connection with the divine, meant that women were the key actors in certain ritual ceremonies. For example, men associated with an intensely tapu activity, one that was intimately linked with the domain of an atua (such as warfare, the province of Tūmatauenga, god of war) underwent ‘whakanoa’ (to make common or not-tapu) ceremonies, so that these men could return to normal, i.e. noa, life.

E pēnei ana ngā kōrero a Brown (1994: 7) hei whakanui i te mana o te wahine:

Te Ha o te Karanga Ka rere te ha o te karanga Ki runga koutou nga wahine Maori Nga wahine tino taonga ko te taonga whare tangata ka rere te ha o Papatuanuku He karanga ma te Wahine Te ha Wahine toa.

The Call of Sure, Quiet Strength The call of sure, quiet strength goes out Reaching every Maori woman Women of priceless worth The keepers of future generations Mother earth touches each one with her depths of self determination A token of strength for all women Women of enduring spirit.

Te mahere tuatoru: Te hā o te karanga.

Nā reira, ki ahau nei, kei noho te ao ka whakawāwā mai i te iwi Māori i tēnei

whakaritenga anake. Kei noho te whakaaro, te pōhēhē rānei, e kaha ana te haria e

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ētahi, he takahi mana te kore e tuku i te wahine kia whaikōrero, engari, me noho

mārama tonu, he nui tonu te tapu o te wahine, he tapu e kore e taea e te tāne, he tapu

e kore nei e taea te whakakore, te wewete mai i a ia.

5.10 “He rākau e taea te karo, he tao kī e kore e taea” (Tait: Uiui, 1996)

I runga i te kaupapa whakatūpato i te tū marae a te wahine, ko te kōrero a Tauroa

(1986: 78) nei: “The tapu of all women requires that they be protected from the

possibility of abuse.” E mea ana hoki a Kāretu (1978: 71), ka kangaa te wahine, ka

pā ki ngā tamariki, koia rā te take, kei muri kē ngā wāhine e noho ana, kia pai ai te

ārai atu a ngā tāne i tēnā whiu. Anā, e kī ana a Hohepa Kereopa i roto i tā Moon

(2003: 28), ko Tūhoe tētahi iwi āta paihere i te wahine i roto i tōna kawa. Ko tā

Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Rangi (Uiui, 2003) kōrero kāore te

wāhine e whakaaehia kia whaikōrero i Tūhoe kai whiua he kanga, ka kore anō te

wahine e kaha ki te whakawhānau tamariki, ka kīa, he whare ngaro. Nā Rangihau

(Rīpene. 1978.) te kōrero i Te Waimako, 1978, “kāre e tika te wahine ki te kōrero i

te mea, koia te kōpū tuku mai i ngā rangatira ki waho. . . . Koirā kāre e whakaaetia

ki te kōrero.” Nā tētahi o ngā kuia o Tūhoe hoki i kōrero:

kāre ke koutou e mōhio ka whānau atu ngā rangatira i te wahine, Ka mutu, ka kangaia te wahine ka heke. . . . Koinei te tikanga i kore ai i whakaaetia te wahine kia tū ki te whaikōrero i te marae. Koi kangaia kua mate ko ngā rangatira e heke ana i a ia (Melbourne 1987: 15).

Kei roto i tā Best (1975: 11) ngā kōrero a Te Matorohanga, he pū wānanga nō Te

Wairarapa: “Kei te tane te purapura, kei te wahine te papa hei whakaahuru. Ko te

kai whakaahuru ko te wahine, e tipu ai ngā mea katoa . . ..” Ka puta hoki tēnei i roto

i ngā kōrero mō Te Arawa, mō Mātaatua, me Ngāti Awa hoki, heoi, ko te kōrero rā

hoki a Merito (Uiui, 1997) kāore e whakaiti ana i te wahine, engari, e whakamana

kē ana i te wahine.

Tērā tētahi kōrero rongonui e kī ana, “He tao rakau ka taea te pare. He tao kii e kore

e taea. The wooden spear can be parried. The spoken spear cannot be parried”

(Caselberg 1975: 7). Ko te tao kī e kōrerohia nei, ko te whiu o te kupu, nā reira, i

runga i tēnei kaupapa, ka tautokohia te kaupapa nei e Mataira (1995), kāore te

nuinga o ngā iwi e whakaae kia tūtū te wahine ki te whaikōrero. E pēnei ana i runga

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i te whakaaro, ko te marae te papa tauwhāinga, tākaro, whiuwhiu kōrero hoki, kei

raru te whare tangata i te kanga, i te mākutu. I takea mai hoki tēnei kōrero i te tapu

o te aroaro o te wahine, inā hoki, koinā te “ara mai o te tangata” e wehe ai te tangata

i te kōpū o tana whaea, kātahi, ko te wehenga anō tēnei i te pō ki te ao mārama

(Smith: 28-29). Me pēhea e kore ai e mana te tū o te wahine i roto i te ao Māori o

uki, me te ao Māori tonu o ēnei rā, inā, ko ia te oranga tonutanga o te iwi.

Women were revered in Māori society for their ability to give life and to take it away as the following whakataukī notes, ‘He wahine, he whenua, i ngaro ai te tangata,’ (It is because of women and land that men perish). Therefore, Māori were conscious not to expose women to curses or threats that might be made on the marae ātea, lest these affect subsequent generations (Higgins rāua ko Moorfield 2004: 80).

He wā anō hoki kua haere ake ahau ki tētahi tangihanga, ka mutu, kua noho noa iho

ahau ki te whakamahana i te pae (kaua ki te whaikōrero), nā, he kaha tētahi o aku

tamāhine ki te whaiwhai haere i ahau. Nā te mea, he kaha te wawara mai o ngā

kōrero pēnei i tā Higgins rāua ko Moorfield i aku taringa, kāore rawa ahau i

whakaae, i tuku rānei, kia piri mai taku tamāhine ki ahau i tērā wā, i tērā nōhanga,

he āwangawanga nōku kei pā mai tēnei mate ki a ia, ka whare pā, ka whare ngaro.

Heoi anō tā Mataira e tohe nei, kāore e pā kaha mai ki te ruahine, kua mutu nei te

whakaputa uri mena he kaha, he mana hoki. Koinei te āhua i Ngāti Porou, i Te

Whānau-ā-Apanui, i Kahungunu. Kua whāngaihia hoki tēnei momo whakapono ki

ngā hinengaro Māori, inā hoki, kua noho tēnā hei whakawhirinakitanga mā ngā

tāne. E kī ana a Te Awekotuku (1994: 30):

Maori women are primarily defined in our society as whare tangata even if we are women without children, either wharepa or lesbian or whatever. The responsibility and the role of whare tangata means that through our collective and individual wisdom, through the decisions we make, and through the vision we have – through all those different elements – we shape a world for our children and succeeding generations. Women in Maori society will always carry that particular responsibility, which without doubt is a task we have endured or enjoyed for countless generations.

5.10.1 Ko te kotinga o te kakī

Koia tēnei te take ki a Tahuri (Kōrero Whakamārama, 1996) mō te kore o te wāhine

o Tūhoe e whakaaehia kia whaikōrero, arā, ko te take kē ia mō te tūpono he

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pakanga, nā, kua kore te wahine e kaha ki te whawhai i ngā tāne. Ko tā Harawira

(1997: 17) e mea nā:

Māori people believe the marae atea is the domain of Tu, the god of war, where bad feelings, arguments or nasty comments can be aired. Some tribes believe women must be protected from this behaviour, and don’t allow women to whaikorero or make speeches on the marae.

Ko tētahi o ngā kōrero a Rangi (Uiui, 2003) e kī ana hoki kia waiho te pakanga ki

te tāne. E tautokohia ana tēnei kōrero e Winiata (Whakawhiti Kōrero, 2002) mō Te

Arawa. Ahakoa ēnei whakamārama, kua pātai anō ahau mō te āhua o te nuinga o

ngā kaikōrero, inā, kua taipakeke nei, kua piko ngā tuarā, kua komekome ngā kiri,

kua iwikore nei ngā tinana o te nuinga. Mena ka kīa kia waiho ake te mahi whawhai

ki te tāne, nō hea e taea e tēnei momo, ka tahi. Nā, arā atu anō ngā whakamārama a

Best (2001: 68-69) e whakamārama ana i te pakari, i te maia, i te āhei pū tonu o te

hunga wāhine ki te amo i te rākau kakari, me te hinga tonu atu o te tāne i a rātou.

Ko au noa tēnei e whakaaro ana ki ngā huihuinga marae i ēnei rā, hei ētahi wā, irā

tonu te pakari o ētahi wāhine, ā, mena he pakanga kei te haere, kei raro pea te mahi

a te tāne e pūkei ana i te pakari o te hanga o ētahi wāhine, ka rua.

5.10.2 E kī ana ngā kupu a te Atua

He take anō i kōrerohia e Tahuri (Kōrero Whakamārama, 1996) me Waiariki (Uiui,

1996) mō te wahine e whaikōrero, ahakoa he mea hahu mai i ngā kōrero karaipiture

e kī ana kei raro iho te wahine i te tāne. Mena nā te Pākehā i kawe mai te āhuatanga

o te karaitianatanga, nā runga i tēnei kōrero, ka taea pea e tātou te whakapae, nō

muri noa i te taunga mai o te Pākehā ki Aotearoa i mutu ai te whaikōrero a te

wahine. Nā reira, āe rānei i whaikōrero te wahine i mua i tērā, he rite rānei ki ēnei

rā?

5.10.3 Ko Tū ki waho, ko Rongo ki roto

Arā tonu ngā kaikōrero o Te Arawa, o Tūhoe, e whakaae ana kia kōrero te wahine i

roto i te whare, otirā, kia oti ngā mahi tapu, kia whakawāteahia rānei i ngā mahi

tapu o runga i te marae. E tautoko ana a Mataira (1995) i tēnei, inā, hei tāna, he pai

kē ake te tū i raro i a Tāne-whakapiripiri, tēnā i te tū i raro i a Tū-mata-uenga.

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Engari, ki ahau nei, ehara ēnā i te whaikōrero, he whakapuaki whakaaro noa iho mō

te kaupapa.

He ōritetanga tō ngā kōrero a Merito (Uiui, 1997) mō te āhei o te wāhine ki te

kōrero i roto i ngā hui i roto i te poho o te whare, nā te mea, koirā hoki te whare o

Rongo, o Rongo-mā-Tāne rānei, te atua o te rangimārie, o te āio, nā, kua

whakawāteatia ngā wāhine o Te Arawa ki te kōrero, heoi, kāore te wahine e tū ki

runga i ōna tapuwae, engari, ka tūturi, ka noho rānei. Ki a Kereopa (Uiui, 1997) ko

tā te wahine kōrero, he mana tonu inā noho tana tou ki raro. E kī ana a Reedy (Uiui,

1996), ko te tāonga i whakatōria e Tāne ki te wahine, he whakanoa, nō reira ahakoa

e noho ana ia, he mana tana kupu, engari tō te tāne me tū rā anō. Kei te kī noa ake a

Hohepa rāua ko Tāmati, ehara i te mea me tū rawa te wahine e mana ai ana kōrero.

Ka whai mana, ka whai tikanga, ka whai take tonu ana kōrero ahakoa e noho ana,

ahakoa e tūturi ana rānei. He kōrero pēnei hoki tā Kruger (Uiui, 2003) mō Tūhoe,

ahakoa hei tāna, ko tā te huringa tuatahi i roto i te wharenui he whai i te kawa mārō,

nā, whai muri i tērā kua taea e huhua noa te kōrero, nā, hei tāna hoki ko te tūpou, ko

te tūturi a te wahine i a ia e kōrero ana i roto i te wharenui he tohu whakaiti noa i a

ia.

Ko tētahi o ngā kōrero wetewete, kōrero tātari a Kruger (Uiui, 2003) i roto i ana

kōrero mō Tūhoe, he whakawhāiti i te kaupapa whaikōrero ki te marae ātea, inā, ki

a ia:

me mārama te tangata noho i te pae kai hea a marae ātea. Kua mutu hoki tōu mana i reira, nō reira, tēnā ahau kāore i te hiahia ki a koe, kua kite atu i a koe e noho mai nei i tō tāua pae, i tō tāua marae, kua haere atu au ki te ngutu o te marae, i te kēti, kangakanga atu ai ki a koe. Kāre hoki au i te marae ātea. Kua mutu atu tōu mana i te ngutu o te marae rā. [He] mea hoatu e tō tāua hapū ki a koe te mana, o te hari i te kawa o te whaikōrero i runga marae ātea.

I runga i ēnei kōrero āna kāore he takahi tikanga, kāore hoki e whakamātautauhia

ana e taua wahine te kawa, nā reira, kāore pea e taea te āta whakawhiu i taua

wahine.

5.10.4 Ko te karanga te whaikōrero a te wahine

Ko tā Tait (Uiui, 1996), tā Dewes (Uiui, 1997), tā Morehu (Uiui, 1998), tā

Pukepuke (Uiui, 1997), me Kāretu (1978: 71), ko te wahine anō te tuatahi ki te

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whaikōrero, ahakoa rā mā roto kē mai i tana karanga. E mea ana tēnei kōrero, kei te

whai wāhi tonu ngā wāhine ki te kōrero i runga i te marae i te mea ko tō rātou te reo

tuatahi ki te karanga i te ope. Hei tā Tira Putu ki a Mahuta (1974: 19), kaumātua o

roto mai i a Ngāti Raukawa, ko te karanga a te wahine te rite ki te whaikōrero a te

tāne. Hei tā Malcolm (Uiui, 2003) o Te Arawa, anō te rite o ētahi karanga a ngā

wāhine he whaikōrero tonu, nā te roa. Nā Te Rangihau te kōrero i te tau 1981: “I

ngā marae katoa o Tūhoe ko te wahine te kai whaikōrero tuatahi” (Melbourne 1987:

15). Kei noho te hunga tāne ka whakaiti i te karanga a te wahine, inā, ka kitea te hua

nui o te karanga i roto i ngā kōrero a Mihipeka i roto i te pukapuka a Edwards

(1986: 18), ahakoa e kōrero ana mō te ‘reo-karanga,’ te ‘manukorihi’7 ki te taha

manuhiri:

That is why the woman is the person who takes the first step onto the marae, whose voice is heard first in karanga – to clear the pathway with her words and to introduce her people – where they come from, who they are tribally. She clears the way for her speakers as they move forward and eases the hearts and minds of the tangata whenua as she calls in answer to their call. Their whaikōrero will go smoothly because of her.

Kei te tuhinga whakapae a Woodard (1994: 35) he kōrero e pā ana ki te karanga, ā,

he pēnei hoki āna kōrero:

Ko te mea kē, ko te karanga te whaikōrero a te wahine. Mā te mōhio atu I ngā kāwai kārangarangatanga o ngā ope e whakaeke mai ana, ngā mate kai runga I a rātau, ngā tūmomo āhuatanga katoa e pā ana ki a rātau, mā ēnei mea, e hoatu āna kupu korero mō āna karanga.

5.10.5 Whāia tā ngā Rōmana, tāne mai, wāhine mai

E kī ana a Hohepa (Uiui, 1997) kei tēnā marae anō ōna tikanga, nā, kei wētehi o

ngā marae kei te pai noa iho te wahine ki te tū, kei ētehi kāo, koirā anō tētehi

tikanga i roto i te kawa, kia kaua nei hoki e tangohia te mana o tētahi atu marae. E

tautoko pēneihia ana e Pukepuke (Uiui, 1997) tā Hohepa (Uiui, 1997), kia waiho

atu ki ngā iwi ā rātou tikanga. Kāore e taea e koe te whakahē ngā wāhine o tēnā

rohe, o tēnā rohe, nā te mea, nā rātou ā rātou tikanga, engari, kia kaua koe e

whaiwhai atu i tērā. Engari i tōu rohe ake, ka āhei koe ki te tohu, ko koe te

rangatira. Kua puta anō ngā kōrero mō ētahi wāhine rāngatira i whaikōrero, hei 7 He pai ake ēnei whakahuatanga, tēnā i te kī he ‘kaikaranga.’ “Reo-karanga means the voice that calls; manukorihi is the singing bird” (Edwards 1986: 27).

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ahakoa, ko tētahi o ngā kōrero a Mataira (1995): “E pai ana tā rātou tū i runga i ō

rātou ake marae, engari, he mahi whakahīhī tērā te tū i runga i ngā marae o ētahi atu

iwi.”

He mea whakamārama i tā Metge (1986: 57-58) tētahi pōhiri i runga i tētahi marae i

whakaaehia te tū a te wahine, ko te raru kē ia, ko te hunga i whakanōhia ki te pae

tangata whenua, nō tētahi iwi kē, ā, he iwi kāore nei e whakaae kia tū te wahine ki

te whaikōrero. I te takinga a tētahi wahine i roto i te manuhiri i tana poroporoaki, ka

rere ngā kōrero whakatikatika a te pae tangata whenua hei aukati i tana mahi pēnā.

Ka ngau te whakamā i roto i te hunga nō rātou ake te marae. Whakamā ana i te

aukatinga a te hunga o te pae i te mahi a te wahine rā, he mahi rā e whakaaehia ana

e te iwi tūturu o taua marae.

5.10.6 He mahi tā ngā tāne, he mahi tā ngā wāhine (Kingi: Uiui, 1998)

Hei tā Tait (Uiui, 1996), ko te wā tēnā o nehe i wehea ai ngā mahi mā te tāne, mā te

wahine hoki, hei oranga mō te iwi whānui. E mea ana hoki a Hohepa Kereopa:

now I agree that women should not whaikorero, but they should be respected for the special knowledge that they have. . . . There has to be a role that women play, and a role that men play. The women should not try to take over a man’s role, because otherwise they are going to lose the role they were put on this earth for (Moon 2003: 28).

Ko te kōrero a Salmond (1975: 51) mō te mahi a te wahine: “Their role on the

marae is secondary. . . . [the women] provide the preludes to oratory in calling and

wailing . . . but they dare not speak on the marae.”

Ko tā Kingi (Uiui, 1998) me Walker (Uiui, 1998), he mahi nui tā ngā wāhine hei

tohutohu i ngā tāne. Ki te hē ngā kōrero a ngā tāne kua tohutohuhia rātou e ngā

wāhine. Ki te hē te waiata, kua whakatikaia e ngā wāhine. He hanga rite hoki ngā

kōrero a Mahuta (1974: 20), hei ngā kōrero a te hunga wahine ngā tohutohu ki te

kaikōrero me pēhea te whakapai ake i ā rātou whaikōrero.

I ara ake ngā kōrero a Tait (Uiui, 1996) mō te rerekē o te noho a te iwi i ēnei rā,

“kua mea te tangata iāianei me rite katoa ngā mahi.”

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Engari ka titiro iho tātou i tēnei rā, kua kaha kē te mātauranga, te puta o te wahine i tēnei wā. Ka kite koe ināianei, ngā mahi katoa, [ahakoa] he aha te mahi, kei te wahine (Tupe: Uiui, 1996).

I whakaarahia e Melbourne (Uiui, 1997) te kaupapa ‘ōritetanga’8 mō te tāne me te

wāhine, inā hoki, he aha e kore ai e whakatūhia te wahine ki te whaikōrero, he aha e

kore ai e whakatūhia te tāne ki te karanga? Kia ōrite ngā tāne me ngā wāhine katoa,

tā rātou tū i runga i te mata o te ao ahakoa he aha te tū momo mahi, kāti, homai te

mana whakawhānau tamariki ki ngā tāne, e kore e taea.

He mahi mā te wahine, he mahi mā te tāne he ōrite tonu tētahi ki tētahi, nō ināia noa iho nei kua whakamanamanahia te mahi a ngā tāne anō nei he nui ake te mana, te rangatiratanga, o ērā i ngā mahi a te wāhine. He aha i tahuri mai ai? Nā te mea ko te hunga e titiro mai ana ki ngā tikanga o te Māori ināianei he hunga katoa kāore e tipu ake i roto i te ao Māori, ki ngā āhuatanga o roto i te ao Māori. Kāore tētahi mahi i mua ake i tētahi. He mahi mā ngā wāhine he mahi mā ngā tāne. Ki te mahi tahihia ngā mea nei e tika ai te whakahaere o ngā mahi katoa i roto i tō rātou ao, ka mutu atu ki reira (Melbourne: Uiui, 1997).

Koinei noa ō Reedy (Uiui, 1996) whakaaro i whakaaehia ai ōna kuia o Ngāti Porou

kia whaikōrero:

Ka hokihoki ki roto i ngā āhuatanga o te iwi i runga i ngā marae e kīa nei, ko te wahine te pūtaketanga mai o ngā tikanga katoa. Ko te tangata i ahu mai i te wahine. Ngā marae katoa o te wā kāinga, te nuinga o ngā whare, he ingoa wāhine katoa. Heoi anō, te āta tirohia i roto i ngā kōrero o neherā he wāhine anō ētahi o ngā mea tino pakari ki te kawe i ngā tikanga o ō rātou iwi, ō rātou hapū, te ārahi i ngā iwi i roto i ngā pakanga o mua.

5.10.7 Katoa ngā wāhine e taea ana?

I te mea, e kī ana ētahi e whakaaehia te whaikōrero a te wahine i Ngāti Porou me

Ngā Puhi, kua rere anō te pātai, ko wai mā ngā wāhine e whakaaehia ana? E kī ana

a Melbourne (Uiui, 1997), ehara i te mea ko ngā wāhine katoa e ahei ana ki te tū

engari ka whakatūhia ko te hunga e ahu mai nei i runga i ngā tātai rangatira. Ko tā

Dewes (Uiui, 1997), e whakaaetia ana te wahine kia whaikōrero, ahakoa he aha te

kaupapa o te rā, o te hui, engari, me wāhine tau tonu ki te kōrero, me rōreka, me

mātau, me pakari. Ko tā Reedy (Uiui, 1996) ko ngā momo wāhine pērā i tū i runga i

8 Ōritetanga: equity

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ō rātou ake mana, ki runga i ō rātou ake mōhio ki te tātai kōrero, mōhio ki

ngā whakapapa, ērā tū āhuatanga, me te kī anō, he kaiārahi nō te iwi. I kīa mai e

Kuia Te Wai (Whakawhiti Kōrero, 2001), kāore te katoa o ngā wāhine e

whakaaehia kia whaikōrero, ko ngā mea kaha anake.

He mea āta kōrero e Salmond (1994: 150) ētahi wāhine rongonui mō te mahi

whaikōrero. Ko Hine Matioro rāua ko Materoa Reedy o Ngāti Porou; ko Mihi

Kōtukutuku o Te Whānau-ā-Apanui, ko Hine Katorangi o Ngāti Kahungunu. I te

matenga o Te Aputa (he wahine rangatira nō Ngāti Raukawa) ka haere ake a Hine

Katorangi ki Poutu marae. Mutu kau ana ngā mihi whakatau a te tangata whenua,

ka tū a Hine Katorangi ki te kōrero. Ka puku ngā rae o te tangata whenua, ka tū ake

a Taite Te Tomo me te rīriri i a ia, ka tohua hoki a Hine Katorangi kia noho, kāore e

whakaaehia tana tū. Ka whakautua e Hine Katorangi, ehara ko rātou ngā mea i

hiahia nā ia ki te kōrero, ko tana hoa kē. Ka tukua tonutia e Hine Katorangi tana

poroporoaki, ka nohopuku noa ngā kaumātua, tē haukoti i te kōrero a Hine

Katorangi. He wā anō ka whakatūhia e Ngāti Porou te wahine ki te whaikōrero hei

huarahi whakatakariri i te manuhiri, inā te māramatanga he whakatakē ki ētahi iwi

te tuku mā te wahine rātou e whakatau. Tērā tētahi whakataetae whutupōro i hinga

ai a Te Arawa i a Ngāti Porou, nō tā rāua tauwhāinga tuarua ka toa a Te Arawa, nā,

i te haerenga o Te Arawa ki te tiki i te tāonga, ka whakatūhia e Ngāti Porou ngā

wāhine hei whakatau i a rātou. Te puku kē ai hoki o ngā rae o Te Arawa, heoi,

kāore i taea te pēhea nō te mea he manuhiri kē rātou.

Tērā te wā i tae ake a Mihi Kōtukutuku ki roto i a Te Arawa, he rohe kāore e

whakaaehia te wahine kia whaikōrero. Nā Te Arawa ngā kōrero wāhi i ngā

whaikōrero, engari, te taetanga ki te manuhiri hei whakahoki, i te mea he rangatira

ake a Mihi i ngā tāne o Te Tairāwhiti, ka raruraru rātou. He pēnei te

whakarāpopototanga a (Melbourne n.d.: 3):

The occasion was the funeral of the son of Tīweka Anaru at Rotorua in 1917. Mita Taupopoki prohibited Mihi Kōtukutuku to speak. She stood and prefaced her speech by the words, "Kāore koe e tau ki te kōrero ki āu. Ana aku tungāne e noho nā. Mā rātau au e kōrero. Ko ō makawe hina nā i puta mai i konei.” She punctuated her remarks by pointing between her thighs. There was silence.

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Ka tū a Mihi, ka tū tonu atu a Mita Taupopoki me ngā tāne o Te Arawa e

kangakanga ana i a ia kia noho ki raro. Tē arohia e Mihi, ka kōrero tonu kia oti rā

anō tana kōrero, kātahi ia ka huri atu ki ngā tāne ka kī atu mei kore te wahine kua

kore hoki rātou e puta mai ki te ao. Ka huri a Mihi ka whakapōhane atu ki a rātou.

Ka wahangū katoa ngā kaumātua o Te Arawa. Nō te matenga o Mihi, ka hiki ngā

pahi e toru o Te Arawa, ka haere ki te tangihanga, ka kohetetia e Kepa Ehau, me te

momo whiu ‘kaitoa ia kia mate’, engari, ka whakamāorihia hoki ēnei kupu whiu hei

kaupapa whakarangatira kē i a Mihi Kōtukutuku, inā, he tino tangata ka ekea e ērā

momo kōrero. I rangatira anō a Mihi Kōtukutuku i te ekenga o te rahi o Te Arawa

ki tōna tangihanga. Hei tā Kingi (Uiui, 1998), he mea tohu ngā wāhine kia tū ki te

kōrero e ngā tāne.

5.10.8 He pūkenga ō te wāhine

Ehara i te mea he kūare nō te wahine, he kore mōhio ki te kōrero, kāo, kei te mōhio tonu au i roto o Ngāti Tūhoe i ōna rā, akene, iāia tonu nei, ko ngā wāhine ngā mea kaha ki te pupuri i ngā kōrero, i ngā tikanga, i ngā āhuatanga Māori (Tait: Uiui, 1996).

Ka whakahuahua hoki a Tait (Uiui, 1996) i ngā kōrero e pā ana ki tōna koroua, inā,

ko tā tōna koroua he whakapā haere ki tētahi kuia i mua i ngā hui e pai ai tana

patapatai i a ia he aha ngā take, ngā whakaritenga.9

Kite koe i a Whaia [McClutchie], tino tau ki te tū ki te kōrero, kaha ki te kōrero, he reka kē atu te whakarongo i a ia e kōrero ana i ētahi o ngā tāne. He mōhio hoki ki te whakatakoto i te kōrero, ki te whakaputa i te kōrero, me te pakari o te maho o tana reo. Koinei katoa ngā āhuatanga o tēnei mea te whaikōrero. Kia kaha te tangata ki te kōrero kia rongo noa ai i ngā kōrero i te marae. He pērā tērā momo wahine. He tū hāngai, he tū pakari, kāre i rerekē i te tāne nei tāna nei tū. Wēnā momo wāhine wēnā mō te tū ā-marae. Te nuinga hoki o ngā wāhine e mōhio ana tātou, he tau tonu ki te tū ā-marae, ki rō whare. . . . Nui atu ngā wāhine e tau ana ki te tū ki te whakaputa kōrero, ki te whaikōrero tonu nei (Reedy: Uiui, 1996).

Tērā anō ngā kōrero a Ngahuia Te Awekotuku e kōrero ana mō te moumou o te

mātauranga wahine, otirā, te noho tahatahi10 o te titiro ki te mahi a te tāne me tā te

wahine. Anei āna kōrero mō te wahine Māori:

9 “Taku koroua e pātai nei ki a Pihitahi he aha te mea, te mea, kua haere ia ki te hui, kōrero hoki i reira, i te ahiahi o mua atu o te hui, kua pātai ia ki te kuia, he aha te mea, te mea” ( Tait: Uiui, 1996). 10 Tahatahi: unbalanced

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There is another part to our natures, however, which I believe Christianity and colonisation effectively undermined and certainly damaged, and that is the warrior, the shaman, the initiator, the visionary, the groundbreaker – the women at the front. Although some of that knowledge is retained by the karanga, I even think that within our role as kai karanga, as the first voice, as the sole voice, much of our dignity and our significance has been downplayed, so that today we witness the truly heartbreaking arguments that occur in certain tribal regions – and most notably my own of Arawa – regarding the rights of women to speak on the marae, and the mana and authority and status invested in the male voice.

What I believe has happened in the last 200 years, is the reduction of the female voice. Personally I have no wish to whaikorero, but I believe it is our responsibility as Māori women to revive and to really celebrate and strengthen the beauty and the knowledge of karanga. Karanga in its richest form – the apakura, the whakatangitangi, the maioha. Again, the root issue is language. We hear those voices mainly in places like Tūhoe and Waikato, just occasionally in other parts of the land. We should hear them everywhere – wherever our people gather (Te Awekotuku 1994: 31).

Ko tāna e manako ai kia kaha ake te reo wahine e rangona ana, inā hoki pea, mā te

reo e rangona ai ngā mātauranga. Ki ahau nei, ehara i te mea e kī ana ia kia

whaikōrero te wahine, engari, kia whai huarahi te hunga wāhine ki te whakaputa i

ōna mōhio e ‘ihonui’11 ana te tirohia o te wahine e ngā tāngata katoa, wahine mai,

tāne mai, Māori mai, Tauiwi mai, i roto i te ao Māori.

He tino take te aukati a te nuinga o ngā iwi i te whaikōrero a te wahine, anā, kua

whakamāramahia kē e ahau, he kaupapa tēnei e tika ana pea kia tuhia, kia kōrerohia

hei kaupapa motuhake, kaua hei kaupapa whakakī noa i tēnei o ngā tuhinga, nā

reira, ka whakatārewahia ngā kōrero e pā ana ki te wahine me te whaikōrero i konei.

Hei ahakoa, ka hokia anō te kaupapa nei hei Te Wāhanga Tuangahuru, hei te

kōrerotanga i te ahunga o te whaikōrero ki te rau tau toru mano.

5.11 He kapinga kōrero

Kāti rā ngā kōrero mō ngā kōrero whiriwhiri i te hunga whaikōrero, inā, kua kitea,

kāore i hē tā tēnei wāhanga i whakaatu ai, arā, he kaupapa nui te whiriwhiri, otirā,

te whakatau, ko wai mā te hunga e whakaaehia ana, e tōtika ana kia whaikōrero,

ahakoa kei runga i te marae, kei hea kē rānei. Kua kōrerohia te pakeketanga o te

11 Ihonui: balanced, equilibrium

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hunga whaikōrero i ngā tau o mua, me te tamariki haeretanga o te hunga

whaikōrero, tae atu ki ngā kaupapa i pērā ai. Kua kitea hoki i roto i ngā kōrero,

ehara ko te kaikōrero i tōna kotahi noa iho nei tēnā e whaikōrero ana: ko ia te waha

o te rōpū. Nā tēnei, he tino take kia pai te whaikōrero a te kaikōrero. He maha anō

ngā paihere e kore ai tētahi e whaikōrero, pērā i te pāpā me te tamaiti, te tuakana me

te teina, te karangatanga kiri mate hoki. Kua kōrerohia hoki te hiki o ngā paihere nei

me ōna āhuatanga. Ko te iwitanga o te tangata tētahi kaupapa i paku whakaarahia

hei kaupapa tautohetohe ā tō rawa te rā. Ahakoa pēhea te whiriwhiri, ka puta ngā

kōrero mō te momo taumata me eke e tika ai tētahi hei kaikōrero. I runga i te

taumata, ko te mana o te tangata whaikōrero, anā, ka kōrerohia anō te mana, inā, te

pānga ki ngā rangatira, ki te hunga wāhine hoki, i runga i te kaupapa o te

whaikōrero. Kua noho ko ngā kōrero mō te wahine hei kaupapa wānanga hei

whakamutu i tēnei wāhanga. Nā, ahakoa ngā whakamārama me ngā whakaritenga,

kei te ara tonu mai ngā whakawai me ngā pēhanga o te wā, me ngā tātaringa

kaupapa hei tohe i ngā whakaritenga kia whakaaehia ai te hunga kāore i

whakaaehia. Ka noho ēnei tautohetohe hei tukituki i ngā kaiwhakahaere o te ao

Māori i roto i ngā tau kei te heke mai, nā reira, me whakairi ake pea e tātou tēnei

kaupapa mō te hunga whaikōrero ki te pakitara o tō tātou whare kōrero, ā, mā te wā

pea unuhia anō ai e tētahi kē me te wherawhera i ngā kōrero wewero tikanga o roto.

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Te Wāhanga Tuaono

He aha ngā pūkenga o te whaikōrero, o te tangata whaikōrero?

Nō te wāhanga o mua tata ake nei ngā kōrero e pā ana ki te hunga e whakaaehia ana

kia whaikōrero, nō reira, hei tēnei wāhanga tirohia ai ngā āhuatanga tohu i te pai o

aua tāngata i whai tūranga ai ki te whaikōrero, tāne mai, wāhine mai. Ka kōrerohia

hoki ngā pūkenga pai hoki o te tangata whaikōrero ki te hunga whakarongo, ā, tērā

pea ka noho ēnei hei manako mō te tangata e tau ana ki te tuku whaikōrero. Ka

tīmata ā tātou kōrero i tā Kāretu (Uiui, 1995) kōrero e mea ana: “He nui ngā tāngata

kōrero, engari ngā tāngata whaikōrero” (Kāretu: Uiui, 1995). Ko tāna e tātari nei, ka

taea noatia e te mahi a te tangata te whaikōrero, engari, he tokoiti kē nei ngā tāngata

tohunga ki tērā mahi, inā te pōhēhē:

It is a generally accepted belief in New Zealand that Maoris are gifted speakers (in their own language), and that the Maori language is particularly well-suited to elegant, formal and ceremonial speech-making (Mahuta 1974: 2).

Nā te mea he kaupapa nui te whaikōrero me nui te mōhio o ngā tāngata katoa ki te

whakaputa whakaaro me ōna kīnaki katoa o te waiata, o te pao, o te whakataukī, me

te whakamahi i ngā karu me te tinana tahi hei kawe i aua kōrero kia aro mai ai te

hunga whakarongo, kia areare mai ai ō rātou taringa (Mataira 1995: 16).

E whakaūhia ana te whakatahuri mai o ngā taringa e Schrempp (1984: 9) i raro i te

kaupapa e whai ake nei:

“Rhetoric” may be defined generally as the skill of, or the study of the skill of, verbal persuasion, and the concern of rhetoric as an intellectual discipline, is to discover the means and strategies by which a speaker renders his speech persuasive.

Nā reira, he tino pūkenga te āhei o te kaikōrero ki te whakarāwai i te hunga

whakarongo. Kei roto i te kōrero a Colenso (2001: 29-30) e whai ake nei te

rangatiratanga o te whaikōrero, arā:

To the ancient New Zealanders, however, the great value of their proverbs and proverbial sayings appeared in their oratory, of which they were passionately

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fond, and in which they excelled. At such times (as I myself have heard them with delight some 40-45 years ago!) their orators, by some well-chosen, some fitting proverb, carried everything before them, winning over their attentive auditory as if they were but one man! In which, no doubt, they were ever largely aided by the very genius and structure of their noble Maaori language, it being so highly terse, pregnant with meaning, and abounding in paronomasia and antithesis.

Kāti rā, ko tā ngā kōrero tīmatanga nei he whakaataata i te whaikōrero hei kaupapa

whakahirahira, hei mahi rangatira hoki, engari, ki te kore ngā whaikōrero e eke,

“poor or boring speakers may hear comments such as kaatahi how unnecessary,

paanguu how tiring, hoohaa boring, or puku kau empty stomach” (Mahuta 1974:

20). Me pēhea e tareka ai tēnei āhuatanga o te koretake, o te hongehongeā, o te

maroke hōnia te karo? Me pēhea kē hoki e tareka ai ngā taringa o te hunga

whakarongo te whakahoi mai? Ka paku titiro anō ki te whai wāhi o te ‘kīanga kete’

i tēnei wāhanga, inā hoki, ka whakarārangihia hoki ngā momo kōrero e

whakahuahuatia ana i roto i ngā whaikōrero. Koinei tā tātou e aro atu ai i tēnei wā.

Ahakoa ko te pātai tuatahi ki ngā kaiwhakautu ko wai ngā tāngata papai ki te

whaikōrero, nō roto kē mai hoki i aua whakahuatanga ingoa o te hunga pai ki te

whaikōrero i puta mai ai ngā whakamārama he aha i pēnā ai ō rātou whakaaro, he

aha hoki i whakaarohia ai rātou hei tāngata papai ki te whaikōrero. Karekau rā hoki

e tuhia ngā ingoa i puta mai nei, heoi anō ngā pitopito kōrero i kōrerotia mai mō

rātou e ngā kaiwhakautu, ehara. Koia ēnei ko ngā marau o ngā momo i puta i ngā

kōrero.

6.1 Te whakatakoto i te kupu

Ko ngā tohu papai o tētahi o ngā tāngata whaikōrero hei tā Kāretu (Uiui, 1995) rāua

ko Winiata (Whakawhiti Kōrero, 2002), he ātaahua nā runga i te pai o taua tangata

ki te whakatakoto i te kupu, nā te mōhio ki ngā kōrero, nā te mōhio anō hoki ōna ki

te tiki atu i te whakaaro kua puta mai i tētahi o ngā kaikōrero, kātahi ka

whakawhānuitia atu e ia, ka whiu atu anō i tētahi wero i roto i tāna i kōrero ai. Nā te

mea ko te reo tēnei e kōrerohia ana, tēnā, ko te reo ia te pū o te whaikōrero, inā te

kōrero:

The Maori language contains a rich treasury of proverbs, wise and/or witty sayings which sum up the experience of generations in small compass. These proverbs display most of the main features of oral literary art: . . . have marked

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rhythmic patterns . . . are economical of words – terse, condensed, and elliptical . . . use concrete images to convey rich abstract and symbolic meanings . . . can legitimately be interpreted in more than one way (Introduction to Whaikōrero 1995: 35).

He mea hī ake e Mahuta (1974: 2) te āhua o ngā kōrero a ngā rangatira ki a Kāwana

Kerei me te āhua o ā rātou kōrero, inā:

Chiefs who communicated with Governor Grey . . . frequently quoted in explanation of their views and intentions, fragments of ancient poems or proverbs, or made allusions which rested on an ancient system of mythology.

Ko tētahi āhuatanga o te whaikōrero ki a Milroy (Uiui, 1997) ko te āhei o te

kaikōrero ki te whakaahua i tōna whakaaro kia mārama ai, nā, hei tāna, tino pai

rawa atu wētahi ki te whakatakoto kōrero. Ko tētahi atu tangata i whakahuatia mai

ai e Tupe (Uiui, 1996) nā te pai o ngā kupu e puta mai ana i taua tāngata. Ko tā

Rangi (Uiui, 2003) he pēnei kē mō te tangata pūkenga ki te whaikōrero:

E taea ana e rātau ki te whakatakoto, ki te māhora i ētahi kupu, i ētahi kōrero rānei ki runga o te marae. E mōhio ana rātau ki te niko i tēnei mea i te kupu, i te kōrero.

Nā, hei tā Rangi anō hoki, kua tokoiti te hunga e taea ana te whakatakoto kōrero

pērā i runga i te marae. E toru ngā pūmanawa o te tangata whaikōrero, e ai ki a

Winiata i roto i tā Archer (2003: 14): ko te taunga ki te reo Māori tō mua; ko te

mōhio ki ngā tikanga, ki ngā whakapapa, ki ngā whakatauākī me ngā pepeha; ko

tōna mōhio ki ngā take whānui ā-iwi, ki ngā take Kāwanatanga, ki ngā take whānui

hoki o Aotearoa tō muri.

Heoi anō, hei ngā kōrero e whai ake nei ngā momo aronga katoa e kīa ai he

whaikōrero tau nei. Tērā pea ka whai wāhi ētahi pito kōrero pēnei i roto i te

whaikōrero, tēnā pea ka whai wāhi te katoa i roto i te whaikōrero a te tangata e

whakakitā ana i āna i kōrero ai, i āna i mahi ai rānei, i roto i ngā mahara o ngā

reanga.

6.2 Ko te kupu kia poto, kia hāngai

Hei tā Mahuta (1974: 41-42): “me eke anoo oo korero ki runga i te kaupapa o te

hui.” Ka hoki ngā whakaaro o Kāretu (Uiui, 1995) ki tētahi kaikōrero rongonui o Te

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Arawa mō te āhua o tana kōrero, inā, ka puta i a ia ōna whakaaro, kua noho. Kāore i

roa, kāore i tō i te kōrero, engari, i roto i te wā poto ka tutuki katoa ngā āhuatanga e

tika ana kia tutuki i roto i te wā poto, ka mutu.12 E tautoko ana hoki a Milroy (Uiui,

1997) rātou ko Tahuri (Kōrero Whakamārama, 1996), ko Kereopa (Uiui, 1997), ko

Pukepuke (Uiui, 1997) o Tūhoe i ngā kōrero kia kaua e roa rawa ngā kōrero, engari,

kia poto kia hāngai. I a Kingi (1998) rāua ko Malcolm (Uiui, 2003) o Te Arawa e

kōrero ana mō ētahi tāngata pūkenga ki te whaikōrero i puta anō te kōrero, āe, kia

hāngai ngā kōrero, arā, kaua e tawhiti rawa i te tāhuhu, inā te kōrero a Tahuri

(Kōrero Whakamārama, 1996), he āhua kotiti ngā kōrero a ngā kaikōrero i ēnei rā.

Ehara hoki i te mea me tō te whaikōrero e eke ai, inā, “If the speech has been brief

(say ten to fifteen minutes), dramatic and well-delivered, he has won more mana for

his group” (Salmond 1994: 176).

6.3 Ko te kiko o te kōrero

Nā Mahuta (1974: 14) i whakatakoto ngā kōrero mō te āhua o te whaikōrero:

whaikōrero is a mixture of poetry, prose and song . . . tend to be abstract, dwell on the symbolic and supernatural, and possess an esoteric quality absent in other forms of discourse.

He maha ngā āhuatanga o te reo ake hei whakaaroaro mā tātou, nā reira, kua wehea

ki ōna tini āhuatanga. I roto i te tuku a te tangata i ana kōrero, i whakahuatia e

Kereopa (Uiui, 1997) tētahi o ngā tāngata pai, ki a ia, ki te whaikōrero, nā te mea,

ko te āhua o taua tangata he whiu i te kōrero, ka mutu, ka noho koe ki te rapu he aha

te tikanga o taua kōrero a te koroua rā. I pai ai ki a Hohepa Kereopa nā te mea kua

whakakorikorihia te hinengaro o te tangata, kua kore i noho māngere noa iho nei.

Ki a au nei, mā te huarahi whakatakoto wero i roto i āna kōrero e tino kitea ai te

matatau o te kaikōrero, inā, me mātau anō te kaiwhakarongo e mātua rongo ai ia i

ngā wero i ētahi wā nā te tohungatanga o te kaikōrero ki te huna i ngā wero nei i

ētahi wā. Hei whakatauira ake i tēnei, ka hoki aku mahara ki tētahi kaikōrero me

tana kōrero ki te tangata whenua kia kaua rātou e māharahara ki te utu o te waka

hari tūpāpaku i te mea i reira tētahi o ngā minita Māori, nā, ka riro māna e utu.

12 Ka tae te rongo ki a Kuia Te Rangi (Whakawhiti Kōrero, 2001), he tangata kōrero pēnei hoki a Tā Āpirana Ngata.

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Ahakoa ngā katakata a te hunga whakarongo, he wero kē kei roto i ēnā kupu āna e

kī ana kia kaua e riro mā te tāima, mā te moni rānei e haukoti ngā whakaritenga

Māori i runga i te marae.

6.4 Ko te whakaputa whakaaro, kōrero hou

Hei tā Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Rangi (Uiui, 2003) o Tūhoe

ko tētahi o ngā āhuatanga o te tangata pai ki te whaikōrero ko te kiko o āna kōrero,

inā hoki, kāore e rangona i wāhi kē, i tangata kē. E kī ana hoki a Malcolm (Uiui,

2003) o Te Arawa, āe, me whai kiko ngā kōrero. Ki a au nei he tino kaupapa tēnei i

te mea ka rite tonu te hongehongeā o te kaiwhakarongo i te kaha o te hokihoki a te

kaikōrero ki ngā kōrero kua kōrerotia kētia e tētahi atu, e rātou anō rānei, nā, ko au

tēnei e tiaki nei i ngā whakahuatanga hou, i ngā whakahuatanga rerekē e pārekareka

nei ki ōku taringa, ki tōku hinengaro. Ko ngā tohutohu a ngā pākeke ki a Tahuri

(Kōrero Whakamārama, 1996) kia kaua e whakahuatia anō ngā kōrero a tētahi kē, ā,

kia pai te hī o tōu reo, nā, ki a ia, ko ngā kōrero e puta mai ana i ō rātou waha, pēnei

i ngā kīanga onamata, te mea nui. E tohunga ana te hunga i whakaarohia ai e Kruger

(Uiui, 2003) ki te whaikōrero i runga i te hōhonu o ā rātou kōrero. Ka kite i te whai

take o ngā kōrero a Schrempp rāua ko Lord mō te ‘kete kīanga’ i konei, me te

mānukanuka o Schrempp (1984: 6):

There is one sense in which the possibility of formulaic analysis of whaikoorero may to some extent reflect a regrettable contemporary tendency. For it has been suggested that in recent times, decreasing fluency among Maori speakers has lead to a greater domination of the specifically formulaic aspects of whaikoorero, over the more fluid ad hoc exposition that can take place within the kaupapa section of the speech.

Ahakoa te māharahara o Schrempp, he uaua anō te rangahau i ngā tatauranga hei

whakaae, hei whakahē rānei i te whakapae, inā, nāna anō ngā kōrero:

Detailed formulaic analysis can often be carried out most effectively through careful study of transcribed texts. Compounding the demands posed by this type of analysis, is the probability that the greatest number of formula are distinctive, or at least, partially distinctive to a particular speaker. They therefore stand to be revealed most fully through considering a number of speeches given by the same orator on different occasions, rather than through study of a number of speeches by different orators. A given speaker might use a particular phrase or pattern only once within a given speech and the student

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would not realize its formulaic character until confronting it in other speeches by the same orator (Schrempp 1984: 5).

Mena ka tirohia ngā tauira whaikōrero kei ngā āpitihanga, ehara i te mea he pērā

rawa te kaha hokia o ngā momo ‘kīanga.’ Nā reira, e tohu kē mai ana ngā tauira

whaikōrero kua kohia e au ‘kāore e nui ngā kīanga e tāruaruatia ana.’ Āe rānei,

kāore i tika taku whiriwhiri i ngā tauira whaikōrero hei tirotiro, pēnā i tā Schrempp

e tohutohu mai nei.

6.5 Ko te tiki waiata

Ko tā ētahi he tiki atu i ngā kupu mai i tētahi waiata, mai i tētahi haka rānei, ka

whakauru mai ki roto i ana kōrero. He āhuatanga whaikōrero pai tēnei ki a Hohepa

(Uiui, 1998), anā, ka āpitihia te mita o te reo, te hōhonu o ngā whakaaro o te

kaikōrero, te pai o tana whakatakoto haere i te kaupapa e tukuna mai ana, anā, ki te

ātaahua o tana waiata tawhito. He whakaataata hoki tēnei tohungatanga i te āta

mārama o te kaikōrero ki ngā whakamārama o ngā tini waiata, inā, kua whatia mai

te/ngā wāhanga e hāngai ana ki te kaupapa e kōrero nā ia. Tērā pea ka waiatahia

tonuhia atu, ka hakaina tonuhia atu aua kupu, hei ētahi wā, ka kōrerohia noatia. I

ēnei rā, “katoa ērā āhuatanga kei te ngaro haere” (Kāretu: Uiui, 1995). Ka hoki ngā

mahara o Reilly (Kōrero Whakamārama, 2005) ki ngā kōrero i whakamāramatia e

Ruka Broughton pea:

about [the] importance of possessing a sufficiently large suite/repertoire of waiata that you could choose one fitting with the intentions or words of your whaikōrero. Songs were important reinforcers in that sense of what was being said. But of course a lot of modern people didn’t have enough of a repertoire in the 1970s-1980s to achieve that effect. Ruka thought a good speaker needed to learn a good, large number of such songs.

He aronga atu anō tā te kōrero a Shortland (1856: 187) ki te whaiwhai a te Māori,

otirā, a ngā tāngata whaikōrero, i te karaipiture hei whakauru ki roto i ā rātou

whaikōrero. Nā te mea me mātua whai waiata te whaikōrero, ka whakauruhia e te

hunga whai mihingare ngā wāhanga whakamāori mai i te Paipera Tapu. Mārama

ana ki te hunga taipakeke te ia o te whaikōrero nā ngā kupu o te waiata e

whakauruhia ana ki te whaikōrero. Ki te hunga kāore anō kia taunga, te hunga

taiohi, tērā pea kāore e mārama ētahi o ngā kōrero, ki te kore e whakamāramahia

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atu ki a rātou, ahakoa tō rātou mōhio ki te reo Māori. Hāunga tēnei, ka āta

whakarongo tonu te hunga mātakitaki, e whakarongo ana ki ia kupu.

Ka āta kōrerohia atu te whānuitanga o ngā kōrero e pā ana ki te waiata, pēnei i ngā

momo, te mahi a te waiata, hei Te Wāhanga Tuaiwa, te wāhanga e arotahi ana ki te

hanga o te whaikōrero.

6.6 He whakatangatanga pāpāringa, he mingo kata, he ngahau

I kōrerotia e Waiariki (Uiui, 1996) tētahi tangata me tōna āhua kōrero, nā, ko te pai

ko tana whakauru i ngā kōrero ngahau ki te taha o ngā kōrero tika, o ngā kōrero

pono. Ko te whaikōrero a Haupeke Piripi (Tirohia te Tauira whaikōrero 5) tētahi

tauira e whakaata ana i te wairua ngahau. Anei tētahi wāhanga o taua whaikōrero.

Homai taku tāhae, māku e kī ake ngā korokē nei, korokē koretake. Tukuna e rātou tō rātou tuahine, tō rātou whaea tupuna kia kauria te waka nei a Mātaatua, ‘Kia whakatāne hoki au i a au.’ Koretake ana werā korokē. Ka pai ki te ‘hakapai a te korikori kai o te tinana, engari, mangere, riro atu i a Puhi-kai-ariki te waka, ka nuihia atu ki Tākou, huri ana hei kōhatu, hei kōhatu, hei kōhatu. Nō reira, i roto i te rā nei ka mahia e rātou he waka hou mō rātou, Mātaatua, ka piri mai ai ki tēnei o ngā waka. E toru kē ō tātou nei waka. Nā, koretake ngā korokē nei te tiaki i tō rātou waka, mā tātou anō e tāhae, kei te pai, kei te pai, kei te pai.

Kei roto i tana whakatoi nei o te rironga o te waka o Mātaatua i a Ngā Puhi, ki ahau

nei, kei te tūhono hoki ia i te whanaungatanga. Hei ētahi wā, hurihuri ai te

whakaaro i roto i ahau kua mārō kē nei te āhua ki ngā whaikōrero o ēnei rā, ānō,

kua whakatapua rawahia ngā whaikōrero, kua whakawhāitihia mai ngā taunaha

whaikōrero, me te aha, kua tāwhīwhiwhi ētahi ki te whakamātau i aua taunaha, arā,

kua kore e kaha ki te whai i tētahi tauira whaikōrero rerekē, heoi anō, he kaupapa

anō tēnei ka puta mai i Te Wāhanga Tuaiwa e pā ana ki te hanga o te whaikōrero.

6.7 He tiki whakataukī hei whakarāpopoto, hei whakaariari i te ao ki te hinengaro

E kī ana a Reedy (Uiui, 1996), mā te kaupapa tonu o te hui ka kitea tēnā me,a te

tohungatanga o te whaikōrero, o te tangata mōhio ki te tō mai i ērā kōrero o te ao

Māori tūturu ake i roto i ngā whaikōrero. Ko tana kawe mai i ngā whakataukī i roto

i ana whaikōrero kia eke ki runga i te kaupapa. Ki a Shortland (1856: 193), he kaha

te whakauruhia o ngā whakataukī, nā, he rerenga mātau ēnei kei ngā hinengaro e

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mau ana hei whakahuahua i te wā e tika ana. Mā ngā whakataukī nei e

whakaohooho ngā kaiwhakarongo, e huna te/ngā tohutohu. Arā te kōrero o te ao

Pākehā, ‘a picture paints a thousand words’, nā, kei te whakataukī hoki taua rite. Inā

te whakamārama a Wharehuia Milroy i roto i te pukapuka a Moorfield (1996: 37):

ko te āhua o te whakataukī he kupu whakaata i te hinengaro, i te wairua o te tangata. He kupu poto i te nuinga o te wā, he kupu i hua mai i roto i ngā noho tahitanga a ngā tāngata . . . he kupu tohutohu ēnei momo kōrero, he kupu whakaata i te taiao, i ngā rākau, i te wai, i te moana, i ngā awa, i te whenua, i ngā āhuatanga hoki o te tangata – tōna hanga, tōna whakatipu, ōna whakaaro, tōna ngākau, tōna wairua. Kei roto katoa i ngā momo kōrero nei, i ngā whakataukī e takoto ana te āhua o ērā mea katoa. Heoi anō he mea whakarāpopoto mai ki roto ki te kōrero e kīa ake nei e tātau he whakataukī.

Ko te whakamārama a Grove (1984: hei tīmatanga) mō te whakataukī he pēnei:

He hōhonu rawa atu tō te whakataukī whakaaro, tō te whakataukī mana, ahakoa te poto o te kupu whakahua. Ko ēnei whakataukī he taonga tuku iho nā ngā tūpuna, e haere tonu nei. Ko ō rātou whakaaro, ko ō rātou mōhiotanga hoki ēnei i heke iho, mai i tērā whakatupuranga ā, tae mai ki tēnei. Kei roto i ngā whaikōrero i runga i ngā marae e rangona ai ētahi o aua whakataukī. . . . Many of the sayings, however, refer to localities or personalities; others allude to events in traditional accounts or mythology.

Kei te mārama te kitea o te hua o ēnei momo inā whakauruhia ki roto i ngā

whaikōrero, arā, he iti te kupu he nui te kōrero. Kei roto hoki i ngā whakataukī ngā

kōrero whakanui, pēnei i te kōrero a Thornton (1989: 149): “It is not surprising that,

in song, the great orators who have died may be called ngā Waha kī . . .(‘the mouths

that speak’), and that the Arawa people, in the pride of their art of oratory, say,

Arawa, māngai nui!” Nā te tohungatanga ki te whaikōrero i whakataukī pēnāhia ai a

Te Arawa, ehara kau rawa i te kī, he nui nō ngā waha.

6.8 He tātai whakapapa

Ko tētahi atu pūkenga whaikōrero i kōrerohia ko te taki whakapapa a ētahi manu

kōrero, inā, koinei tētahi o ngā pūkenga i whakahuatia e Hieke Tupe mō tētahi

tangata pai ki te whaikōrero ki a ia. Ko tā te whakapapa, e ai ki a Tupe (Uiui, 1996),

he here i ngā whītau here tangata, he here i te tangata ki te whenua me te taiao, he

here hoki i te tangata ki āna tikanga me ngā whakapono. Ko tā te tātai whakapapa, e

ai ki a Ka’ai rāua ko Higgins (2004: 19), he tuitui i ngā aho whakaheke o ia tangata

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kia kotahi, me te mea, ka noho motuhake tonu ia whakapapa me ngā tikanga-

whakapono13 kei roto, ka mutu, ka whai wāhi tonu ia aho ki te ao Māori whānui,

arā,

as whakapapa connects people with their kin, with the land and with the natural world, so also does whakapapa connect people with their cultural concepts. The tātai (lines of descent) in a whakapapa act like a web with each descent line linked closely, so that the respective tātai, representing a cultural concept, work independently to make up the Māori world-view.

Kua rongo hoki ahau i ngā kōrero mō ētahi tāngata whaikōrero, ko te whakapapa

anake tā rātou i kōrero ai. Mutu kau ana te taki whakapapa, kua tau tonu atu ki raro,

kāore he kōrero kaupapa. Mā roto mai hoki i te taki whakapapa e mātau ai te katoa

e whakarongo atu ana ki ngā wehenga me ngā tūhonotanga whanaungatanga o ngā

tira ka taki huihui atu. Anei anō ngā kōrero i hua mai ai i ngā rangahau a J. Prytz

Johansen i tuhia e Reilly (2004: 61) e whakaata ana i te pūkenga kē o ētahi ki te taki

whakapapa:

Māori creation narratives . . . stressed the important place of genealogies and kinship relations in Māori society. Kinship has been described as one of ‘the fundamental categories of knowledge’ for Māori. Not surprisingly, Māori take care to establish their kinship ties with both the natural world, and with other human beings. Indeed, kinship became a special study of ‘high-born Māori’. Some in the nineteenth century were able to recite genealogies of up to 1400 people.

2003 te tau, ko Ōtākou te marae ki Ara-i-te-uru, ka tū te pōhiri a Te Whare

Wānanga o Otāgo ki ahau, otirā, ki a mātou ko taku whānau, i te rironga o tētahi

tūranga kaiwhakaako i ahau i tēnā o ngā kura wānanga. Ka tau te pō, ka tūtū mai

ngā kaikōrero o tō mātou taha. Te tūtanga o tēnā, o tēnā, ka tākina mai aku tini tātai

ki te whakapapa o tēnā, o tēnā, ahakoa, e whakawhāitihia ana hoki ki ō rātou ake

whakapapa, ko au tonu te mea i mōhio ake ai i runga i te taki whakapapa a tēnā, a

tēnā, mōku.

13 He cultural concept tēnei.

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He mea whakaata ngā tini hononga i te whaikōrero poroporoaki a Pei Te Hurinui

Jones i a Kīngi Korokī (Tauira whaikōrero 11), anei tētahi wāhanga o taua

whaikōrero:

Kua rewa atu tō waka, e te Ariki, mā roto i tō awa i Waikato . . . he wai pounga hoe mai nā ō mātua. E huri tō kanohi ki te Hauāuru ki Whāingaroa, ki Aotea, ki Kāwhia. Ka ahu mai ai, e Tama, tō tira ki te ara mauī ki runga o Maungatautari, ki te hikonga uira i runga o Wharepūhunga i Rangitoto. Ngā tohu ēnā ā ō tūpuna. Takahia e koe, e Tama, te ara ki Rotorua-nui-ā-Kahu. Ka tae atu ai koe ki Te Rotoiti, kei konā, e Tama, ngā wai kaukau ā ō tūpuna ō Ngāti Pikiao ō runga i a Te Arawa, i tō ara tāne, mai i a Tamatekapua. Taiāwhio te haere i runga i ō waka i a Mātaatua, Horouta, Tākitimu, kia mihia mai koe e ngā uri a ō tūpuna, a Toroa, a Porourangi, a Kahungunu. Whakamau mai mā te Ūpoko o te Ika ki ō kāwai maha, ki a Raukawa . . .

Nā reira, mā te mahi pēnei hoki e kitea ai ngā hononga whanaungatanga whānui o

te tangata. Mā te pērā hoki e whakaohoohotia ai ngā hononga o ngā tau kua taha

noa atu, ahakoa pea, mā te whakaoho mahara hoki. Tērā pea hoki, ko te tino hua o

te whakapapa ko te unu i te ‘noho tauhou’ a te hunga kua pae i tēnā huihuinga, kia

tau ai te noho me te kore, te iti rānei, o te mānukanuka, me kī, kua tau ō rātou anipā

me ō rātou wairua, mauri, hinengaro. Kua tangata whenua i roto i a rātou. Tirohia

ngā tauira whaikōrero: Tauira whaikōrero 5, Tauira whaikōrero 11, Tauira

whaikōrero 12, Tauira whaikōrero 13, e kitea ai te whakahuatanga o te whakapapa

i roto i ā rātou whaikōrero.

6.9 He kōrero tahito, he kupu whakarite

When oratory flourishes, richer forms of expression in metaphor, simile, and poetic phrases are composed to please the ears of listening audiences and add to the orator’s reputation as a scholar (Buck 1966: 80).

Hei tā Best (1998: 170) hoki, he pūkenga whaikōrero te whakauru kōrero

whakanikoniko nei, kupu whakarite, whakataukī hoki, kōrero tahito ki roto i ngā

whaikōrero poroporoaki i ngā mate. Koinei te tohungatanga o tēnei mea o te

whaikōrero, hei tā Reedy (Uiui, 1996), ko te tō mai i ēnei momo āhuatanga, ngā

kōrero tawhito o te kauwae runga, o te kauwae raro, o te ao tawhito, o te ao Māori.

Hei ētahi wā he mate kē tēnei, e ai ki a Shortland (1856: 189), e kīa ana hoki he reo

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tapu tō te hunga o Poronēhia, anā, kāore e mārama ki te katoa, otirā ki ngā reanga

hou, i te mea, kua tīkina ngā kōrero tahito, kua whiua rānei he rerenga whai mata14

anō. Ko ngā kōrero a Piri Poutapu ki a Mahuta (1974: 25) he kōrero matarua ā te

hunga whaikōrero, nā, ka whāia e te kaiwhakarongo ngā kupu ake, ka whāia rānei te

wairua huna o taua kōrero. Kei roto i te whaikōrero a tētahi kaumātua o Te Rarawa

te kōrero e whai ake nei:

Ko ‘Te Ōhāki’ tuatahi i kōrerotia ki tēnei whenua, nā tō mātou tupuna, nā Poroa. E te whānau, hei tāku mātāika whenua, hei tāku, mātāika tangata. Hei tāku pukepuke whenua, hei tāku, pukepuke tangata (Tirohia te Tauira whaikōrero 6).

Kāore pea e aro i te nuinga tēnei momo kōrero, nā reira, ka mau te ātaahua i te korenga e whakahuahua whānuitia e te marea noa iho. Hei ahakoa, mehemea “kei roto ērā āhuatanga i te whaikōrero, mōhio koe he tohunga tērā momo tangata ki te whakatakoto kōrero. Tohunga ki te whaikōrero” (Reedy: Uiui, 1996).

He rite tonu te puta o tēnei momo whakaaro mō ngā kōrero tahito, anā, hei tā

McGuire (1968: 38):

The language of the Maoris was limited in its range of sounds but not in its expression of ideas. The Maoris were imaginative people, fond of speech-making. Upon all public occasions, such as greeting guests, or speaking farewells to the dead, words flowed from the lips of elders. These orators created colourful word pictures rich in imagery.

Kei te whaikōrero a Haupeke Piripi (Tirohia te Tauira whaikōrero 5) anō ētahi

tauira kupu whakarite, arā, “Hipokina te tiriti o Waitangi ki tōna ake kākahu, kāhore

ki te kākahu, ki te kara o Ingarangi.” Ko tāku ake whakamāoritanga i tēnei kōrero

he pēnei: ‘Whakaatahia te mana motuhake o te Tiriti o Waitangi, kaua te mana o

tangata kē i wāhi kē’. Kei roto anō i te whaikōrero a Haupeke ēnei kupu:

Ko koutou e te iwi Māori he para whenua, he para whenua, he para whenua. Ahakoa pēhea tō koutou haere atu ki roto i te moana, te mātauranga o te iwi tauiwi, ka tuhaina mai koutou ki uta, nā te mea, he para whenua koutou . . ..

14 Whai matarua: containing dual meaning

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Arā anō ngā kupu poroporoaki a tētahi kaikōrero nō Taranaki (Tirohia te Tauira

whaikōrero 9), “Ko te pare kōmutunga tēnei o te ākau, te pāpātanga me te

tauhekenga . . ..” Ko Kepa Ehau, o Te Arawa, tētahi i rongonui nā te ātaahua o ana

kupu whaikōrero. Anei tētahi wāhanga o tana whaikōrero, otirā, tana poroporoaki i

a Frederick Bennett, hei whakaataata i te ātaahua o te kupu whakarite:

Heoi rā, e Pā mā haere i te ringa kaha o te mate! Ngā tōtara haemata, ngā totara whakahīhī o te wao tapu nui a Tāne Mahuta. Ngā tāngata hautū, ngā haumi, ngā whakatakere o ngā waka. Ngā toka tū moana ākinga ā tai, ākinga ā hau, ākinga ā ngaru tūātea. Aku parepare, aku whakaruruhau. Te mūrau a te tini, te wenerau a te mano. Aku manu tīoriori, aku manu hōnenga, ngā kākā waha nui o te pae, ngā kākā haetara ki te iwi i ana rā (Tirohia te Tauira whaikōrero 10).

E ai ki a Angas (1844) me kore ake a Te Wherowhero15 i ngā Māori puta noa, inā,

kī ana āna whaikōrero i ngā kupu whakarite ki te taiao, ki te tangata, arā, ‘Imagery

and figurative language’ (Mahuta 1974: 1). Anā, hei tā McGuire (1968: 90): “The

speeches (to the dead by visitors) were filled with flowery phrases drawn from the

myths and song.” Hei ētahi wā, kei roto katoa ngā kōrero tahito i ngā tauparapara e

whakauruhia ana ki roto i ngā whaikōrero.

Irā kē te nui o ngā kupu whakarite e whakahuahuatia ana e te Māori, ahakoa i roto i

te whaikōrero, i te waiata, i te haka. Kei roto i ngā pukapuka a Ngata, Nga

moteatea: he maramara rere no nga waka maha te mahi a te tauira e tuhia mai nā te

mahi a te kupu whakarite. Kei roto hoki i ngā titonga waiata, titonga haka hoki a

ngā tini kaitito puta noa i te motu.

6.10 He tūtohu whenua

Hāunga ngā whakamārama kei runga ake nei ka kōrero a Walker (Uiui, 1998) mō

ngā rangatira tino mōhio ki te whakatakoto i ngā kōrero mā ngā kōrero tohu i te

rangatiratanga o tēna iwi, o tēnei iwi, o ana maunga, o ana rohe katoa, o ngā

kārangarangatanga e pā ana ki (t)aua iwi. E kī ana a Walker (Uiui, 1998) nō te ao

tahito ō rātou nei mātauranga. Ko tā Yoon (1986: 48):

15 Ko Pōtatau Te Wherowhero tēnei, te Kīngi tuatahi mai i Waikato.

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Based on field experience and written sources, I am inclined to believe that all Maori of any distinction, that is those who are eligible to speak at the marae, were able to recite their own pepeha (popular or tribal sayings) of tribal identity.

He aha te hua o te pepeha? Hei tā Mead rāua ko Grove (2001: uhi):

Pēpeha are not just proverbs; the term includes charms, witticisms, figures of speech and boasts. Neither are they historical relics; they feature in the formal speeches heard everyday on the marae, and in the oral literature handed down from past generations.

E kī ana hoki a Pei Te Hurinui Jones i roto i Ngā Mōteatea: “In former times a

wealth of meaning was clothed within a word or two as delectable as a proverb in

its poetical form and in its musical sound” (Ngata 1988: xxi). He mea

whakamārama e Dewes (1977: 57) ngā momo e whakapuakina ana e te kaikōrero e

rerehua ai tana whaikōrero, inā:

In te kawa o te whaikōrero, orators lace their performances with literary and historical allusions (e.g. proverbs, battles names and stock ancestors) which assume understanding on the part of the audience . . .. Another essential element is the audience, which is often directly involved in the creation or performance of a piece of oral literature. The oral artist can exploit this face-to-face situation or be influenced by it, or the type of audience can affect the presentation of an oral piece . . ..The significance of the occasion can affect the content and form of a piece being performed.

E kī ana hoki a McGuire (1968: 85): “Their speeches also employed imaginative

language enriched by references to old Polynesian myths and legends and to

ancestral deeds.” Nā reira, tērā pea, ehara i te mea e whakahuatia ana ngā tūtohu

whenua o Aotearoa anake.

Hei whaiwhai atu i te kaupapa nei o te kiko o te kōrero, koia nei te whakaaro o

Milroy (Uiui, 1997) he aha i memeha haere ai te whai kiko o ngā whaikōrero i ēnei

rā, inā, hei tāna, ko te puna kupu kua mimiti haere, arā, ko te puna kupu hei

whakaahua i te whakaaro kāore e pērā i te puna kupu a ngā koroua o mua. Ki a au

nei, koinei te tino ngako o te maroke haere o ngā whaikōrero, arā, ahakoa he

tangatanga te hunga whaikōrero o ēnei rā ki te reo Māori, kāore he whānuitanga o te

mātauranga o tēnā kaikōrero, o tēnā kaikōrero. Nā te iti o te mōhio ki te momo

pēnei i ngā kōrero hītori, ki ngā tikanga, ki ngā kupu whakarite, ki ngā momo

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kīanga ātaahua, kua kore e kitea he kōrero mā rātou hei whakatairanga i te mahi

whaikōrero nei. Arā ngā tauira o ngā tūtohu whenua hei ngā Āpitihanga: Tauira

whaikōrero 17, Tauira whaikōrero 18, Tauira whaikōrero 19, Tauira whaikōrero

20.

I tua atu i te tūtohu whenua, ko tētahi atu āhuatanga o te tangata whaikōrero he

tūtohu tāngata, he tūtohu mahinga hoki, me te kore noa rā e āta whakamārama i te

roanga o ngā kōrero. Ka noho ēnei momo ‘whakatakanga kōrero’16 hei

whakakōripo i te hinengaro o te kaiwhakarongo. Hei ētahi wā hoki kāore e

whakahuahia ngā kupu katoa hei whakakapi i te kīanga kia tatū, arā, ko te momo e

kīa nei he ‘ellipsis,’ arā,

the omission of one or more words in a sentence which would be needed to complete the grammatical construction or fully to express the sense. (O.E.D.) Words are deliberately limited, often to the barest minimum, so that the hearer (or reader) is left to work out meaning and implications for himself. They also make occasional oblique references, using not the name but some identifying feature or incident. By this means, the poet establishes status or locality, evokes a complex web of of associations and emotional responses, and calls to mind stories which reflect glory (or shame) on the poet, his listeners or his subject. Instead of doing all the work himself, the poet counts on the knowledge, quick wittedness, and emotions of his listeners to enrich and flesh out his poem. The allusions commonly fall into the following main categories: (a) supernatural beings; (b) ancestors; (c) kinsmen, living or recently dead; (d) places, especially within the tribal territory; (e) tribal and sub-tribal groups; (f) the moon, stars, and seasons; (g) valued cultural objects. (Introduction to Whaikorero 1995: 62)

Mehemea he tangata iti nei te mōhio ki ngā kōrero mō ngā rohe, he huarahi pai hoki

te whakarongo ki ngā whaikōrero pēnei hei akoako māna i ngā maunga, i ngā awa,

i ngā tīpuna hoki o tēnā rohe, o tēnā rohe.

6.11 Hokia ngā ‘kete kīanga’

Ko tētahi kaupapa e rite tonu ana te hokia, ko ētahi momo kīanga e kīa nei he

‘formulaic expressions.’ Koia ēnei e kaha ana te rangona i ngā kaikōrero titini o

runga i ngā marae, otirā, ahakoa ko hea te wāhi e whakatauhia ai te manuhiri. I te

mea kei Te Wāhanga Tuaono nei e kōrerohia ana ngā pūkenga o te whaikōrero,

kāore nei au i te tino mōhio, mena he pūkenga tēnei, arā, te hokia o ngā momo 16 Whakatakanga kōrero: allusion

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kīanga, he aha kē rānei. Nā te kaha hokia o ētahi kōrero, ka pāpā mai ngā amuamu o

te hunga whakarongo e mea nā, ‘e ko aua kōrero anō’, ‘e ko taua rite anō, ‘e ko aua

kupu anō’. Hei ētahi wā ka rongo i te hunga whakarongo e ‘whakaae’ ana ki aua

momo kīanga i te mea kei roto hoki i aua kīanga ngā whakaatatanga o ētahi

kaupapa, o ētahi tāngata rānei, o tētahi āhuatanga o mua. Anei ētahi o ngā momo

‘kīanga’ kua rongo ahau e whakahuatia anō ana e ētahi kaikōrero.

1. te urunga tē taka17

2. te moenga tē whakaarahia18

3. haere ki te Pūtahi-nui-a-Rehua19

4. haere ki te poutūtanga o Pipiri20

5. nau mai, piki mai, kake mai21

6. Haere mai, haere mai . . . 22

7. Tēnā koutou, tēnā koutou . . . 23

8. haere ki te huinga o te kahurangi

9. haere ki te kāpunipunitanga o te hunga wairua

10. kua hinga te tōtara o te wao nui

Arā ngā kōrero e rite tonu ana te hokia e mihi nei a Salmond (1994: 164):

“Te marae e takoto nei, te whare e tū nei, te wai e hora nei, ngā waka e tau nei, tēnā koutou, tēnā koutou, tēnā koutou”. . . These phrases, along with the texts of the chants, illustrate one of the main stylistic themes of Maori oratory-the repetition of symmetrical structures. These repetitions give balance and sonority to the speech, and they are one of the reasons why Maori oratory seems so effortless.

Kua kōrero kēhia tēnei take i Te Wāhanga Tuatoru, i raro i te tāhuhu whakaaro

‘kete kīanga,’ arā, ‘oral formulaic speech.’ Ahakoa te whakatūpato a Bloch i Te

Wāhanga Tuatoru mō te kaha ōrite o te kōrero a tētahi, me te hokia o aua kīanga,

hei ētahi wā, he pūkenga kē tēnei āhua, inā, mena ka ngaro he whakaaro, ka tīkina e 17 Tirohia te Tauira whaikōrero 12. 18 Tirohia te Tauira whaikōrero 12 19 Tirohia te Tauira whaikōrero 12

20 Tirohia te Tauira whaikōrero 12

21 Tirohia ngā tauira whaikōrero 1, 3, 4. 22 Tirohia ngā tauira whaikōrero 1, 4, 6, 13, 16-20. 23 Tirohia ngā tauira whaikōrero 2-4, 14, 15, 17, 18.

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te kaikōrero he ‘kīanga’24 pēnei mai i tana ‘kete kīanga,’ kātahi ka paku

whakarerekēhia. E ai ki a Lord i tā Schrempp (1984: 4):

While certain formulae are shared among a number of singers, each singer’s particular kit is yet highly specific to himself. More importantly, even though the acquisition of a large number of formulae and the ability to effectively combine them, constitute the most basic and necessary tasks in the apprenticeship of a new singer, the mark of the true master lies in a further step. This is to move from a strict use of fixed formulae, to the introduction of subtle variations and innovations within them, giving them a more highly individualized flavour. At this point, the singer is truly controlling the formulae rather than being controlled by them.

Nā runga i ēnā whakamārama āna, ka nui tōku tōia ki tēnei kōrero, mena ka

whakaaro ahau ki ngā ‘kīanga’ pēnei i te reo Māori. Mā konei e kitea ai te

tohungatanga o te hunga ihumanea, inā whakatauritea ki te ‘akonga’ e whakahua

noa ana i aua kīanga. Kei te tohunga whaikōrero te āhei ki te tere huri, ahakoa paku,

ahakoa nui, i te kīanga kia kore ai e hongeātia e te taringa, pēnei i te kōrero a Lord i

tā Schrempp (1984: 4) nei:

Were he to merely learn the phrases and lines from his predecessors, acquiring thus a stock of them, which he would then shuffle about and mechanically put together in juxtaposition as inviolable, fixed units, he would, I am convinced, never become a singer.

Nā reira, ki te ako pēnei noa te tangata whaikōrero, e kore rā ia e kākahuria ki te

mihi i ‘tōna papai’ ki te whaikōrero. Me taea te rāwekeweke kia hāngai mai, ka tika.

6.12 Te whiu o te reo

Ko tō runga nei he whakamārama i te hua i roto i ngā kōrero, engari, ki te kore e

tika te tuku o te reo, he aha ia nei te aha? Auare ake ngā kupu ātaahua, te

whakatakoto, te katoa ki te kore e rangona pai nei.25 Anā hoki te kōrero a Winiata i

tuhia e Archer (2003: 22): “I don’t think there’s much point in getting up if you’re

going to speak like a mouse.”

24 Ko te ‘kete kīanga’ nei, he stockphrase, he formula. 25 Hei tā Rewi ki a Archer (2003: 21), “beautiful words and expressions can be dead because there’s no life in the voice and nothing in the body.”

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I a au e tamariki ana, ka tū ana aku koroua ki te kōrero i runga i te marae, arā noa atu kē te kaha o ngā reo, kei te āhua rua maero pea te tawhiti atu i te marae, ana, ka rongo koe i ngā koroua nei e whaikōrero ana i runga i te marae (Hohepa: Uiui, 1997).

Ko tētahi o ngā pūkenga i kīa mai ai e Tupe (Uiui, 1996) rātou ko Rangi (Uiui,

2003), ko Temara (Uiui, 1997), ko Melbourne (Uiui, 1997) o Tūhoe; ko Reedy

(Uiui, 1996) o Ngāti Porou; me Malcolm (Uiui, 2003) o Te Arawa, kia reo pāoho te

reo. Ehara tēnei i te hāmama, engari, kia reo e taea ana te tuku ki tawhiti me te

mārama o ngā kupu. He nui tonu ngā wā kua rongo au i ngā kupu whakatakē a te

hunga whakarongo nā te mea he uaua rawa atu te rongo i ngā kōrero a te kaikōrero

nā te mārire o te reo, ka mutu, he hanga hōhā nei tēnā āhuatanga ki te iwi e

whakarongo atu ana. Ko ngā kupu whakaiti e whiua mō te hunga kāore e āta

rangona ngā reo, ānō nei, kei te kōrero noa te kaikōrero ki a ia anō. Nā reira, hei tā

Archer (2003: 21),

effective presentation skills can enhance the impact of the speaking . . . certain aspects are valued, for example, audibility, clear enunciation, rich tone and vocal variety.

Tērā pea kei ngā whanaunga o Te Moana-nui-a-Kiwa te tauira o te whakapakari i te

reo, inā te kōrero a Reilly (Kōrero Whakamārama, 2005):

In Mangaian traditions – as I suspect elsewhere in Polynesia - a chief possessed a formidable voice of command – to use to communicate in war, to his warriors and neighbours living in his locality. . . . No doubt families trained their young probably through observation and listening to an older generation – so a mokopuna lived with [the] grandfather who was a senior chief (thereby learning the art of leadership [plus] associated literary arts- history, karakia, waiata).

Ehara kau nei i te mea me hāmama te waha, engari, me taea e te pae o tērā taha te

rongo atu. Tērā ētahi kaikōrero ahakoa te ngāwari o ō rātou reo, ka mau tonu te

titiro, me te whakarongo a te hunga mātakitaki, nā te mea, ko ngā kōrero e

whakaputa nei rātou he whai take, he mātau, ā, tērā anō tētahi hū ana te reo, nā, hei

tana whakangāwaritanga i tōna reo, koia kē tōna taera whakatairanga i ērā kōrero

(Archer 2003: 19, 24).

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E rua ngā tūāhua e rongonui ai te tangata i tana mahi whaikōrero, e ai ki a Kingi i

roto i tā Archer (2003: 13), “. . . firstly their chants flow easily and naturally, and

secondly ‘every word, every line and every sentence has a meaning’.” I runga i te

kaupapa o te tuku a te kaikōrero i tōna reo me whaiwhai anō ahau i te wāhanga

tuatahi o te kōrero a Kingi mō te ‘ngāwari me te mārere o te tuku’ mā te hoki ki ngā

kōrero a Schrempp rāua ko Lord mō te ‘kete kīanga,’ me te tere o te reo kōrero a te

tangata whaikōrero, inā, e kī ana a Schrempp (1984: 5):

Speed of whaikoorero delivery varies radically from speaker to speaker and occasion to occasion, but the ability demonstrated by some speakers to speak extemporaneously with rapid fire delivery. And yet maintain a regular cadence, strongly suggests that some degree of formulaic composition is involved. . . . there appear to be a number of stock phrases common to many speakers and one can pick out numerous instances of formulaic patterns even from within a single whaikoorero text.

Ko te mate ia o te kaupapa o te ‘kete kīanga,’ ko te taea o te tāruarua i ngā momo

kōrero kua kōrerohia i tēnei wāhanga, pēnei i ngā whakataukī, whakatauākī

(whakatau-ā-kī rānei), pepeha, rārangi karakia, tongi, kupu ōhākī, ngā momo

kīrehu, ngā aha noa, e te kaikōrero. Heoi anō hoki te painga, ka taea e te tangata tau

ki te whaikōrero te raweke tētahi kīanga kia hāngai ai ki tāna e kōrero ai, anā, hei tā

Schrempp (1984: 6):

the more formalised and predictable speech becomes, the more powerful and provocative becomes any small or subtle variation that is introduced.

Kei runga i ngā rīpene e purihia ana e te kaituhi ngā reo o ngā kaikōrero nā rātou

ngā whaikōrero i roto i ngā Āpitihanga mehemea e hiahia ana te kaipānui ki te

whakarongo ki te piki me te heke o ngā reo.

6.13 Ko te tūone: he wana te tū, me he ‘manu hakahaka’26

Tēnā, kia huri ake ā tātou kōrero ki te tū a te tangata whaikōrero, inā te kōrero a

Salmond (1994: 130): “People become connoisseurs of oratory, and take a real

delight in spirited performances.” Hei tā Tait (Uiui, 1996), ko ngā tāngata pai ki te

26 He kōrero nā Cowan i whakamāramahia i roto i te tuhinga whakapae a Mahuta (1974: 15) mō te whaikōrero, me he tīrairaka te rite o te rangatira whaikōrero e tākirikiri mai ana te huri, te peke, i runga i te peka rākau. Ko te tūone, ko te ‘paralanguage.’

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whaikōrero he tāngata whakaari i ngā kupu, he tāngata pai ki te kōrero, ki te

whakatakoto kōrero hoki, he tāngata kaha ki te tiki i ngā kōrero tawhito kia hāngai

ai ki te kaupapa. Ko te aronga tuatahi o ngā kōrero a Te Kotahitanga tā tātou e

arotahi nei i tēnei wā. I tēnei o ngā kaupapa ka hoki ngā mahara o Temara (Uiui,

1997) ki tētahi o ngā tāngata whaikōrero me tana whakataurite i taua kaikōrero ki te

hunga kanikani hītekiteki, inā hoki, he tāngata whakakōrero i tana rākau, he areare

anō te waha. Ko ētahi tāngata pai ki ngā maumahara o Tahuri (Kōrero

Whakamārama, 1996), nā tō rātou kaha ki te hūpeke ki runga, nā te kaha hoki o te

whiu i ngā ringa me ngā kanohi. Anei ngā kōrero a Ward rāua ko Salmond hei

whakaataata anō i te tū a ngā kaikōrero o nehe.

The speaker generally roused himself into a strong passion, as he walked backwards and forwards before the audience, brandishing his weapon of war, striking his sides, and assuming a countenance so agitated and fierce, that a stranger from England would tremble for the consequences (Ward 1872: 91).

He mea whakatakoto hoki e Salmond (1975: 56) ngā āhuatanga o te tuku a te

kaikōrero i āna kōrero me tōna tinana i roto i te whaikōrero, inā:

He strides towards the opposite party, chanting or calling out his greetings and gesticulating with a walking-stick, then abruptly spins upon his heel and walks back in thoughtful silence. He returns with the next few sentences, stressing each point with a stylized gesture, occasionally getting really carried away and making terrific faces. Tongue out and eyes rolling; but turning back as quietly as before.

Ka puta ngā kōrero whakarangatira a Kingi (Uiui, 1998) i tētahi kaikōrero o Te

Arawa tonu me āna whakamārama pēnei mōna, ka tū ana taua tangata ki te

whaikōrero, kua hihiko katoa i a ia te rangi, kua rū katoa te whenua i a ia. Ko te

whakatinanatanga pea tēnā o te kōrero a Cleave (1998: 10):

Just as the thought of the Arawa at war is like the sound of thunder so the members of this tribe are noted for their oratory.

Ahakoa ngā kōrero kai mua paku ake, e kī ana a Kuia Te Wai (Whakawhiti Kōrero,

2001) rāua ko Reedy (Uiui, 1996) ka noho tonu te tūone hei mātāmuri, nā, ko te

kōrero hei mātaamua. Ka rerekē pea te titiro a te hunga kāore nei e tino mōhio ki te

reo Māori nā te mea kua kore rātou e aro nui atu ki ngā kupu e whiuwhiuhia ana, nā

reira, ahakoa pēhea te āhua o ngā kupu kōrero ka warea kēhia ki te tū a te kaikōrero.

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Inā tonu te hāngai o ngā kōrero a Schwimmer (1966: 86) ki te tū a te kaikōrero:

Dramatic ability found plenty of expression in the elaborate posture and pantomime that was part of Māori dancing and oratory. . . . Similarly oratory had customary forms, beginning with the intoned welcome to the dead and the living and interrupted by suitable songs, which are called the “relish” of the speech. While the orator is delivering the more emotional parts of his speech, he walks or runs a short distance during each sentence, sometimes concluding the period by a leap to give emphasis, and accompanying his words with graceful motions of arms and body.

Ko tā Maning (1948: 34) he kōrero mō te whaikōrero a tētahi tangata me te puku o

tōna rae:

The chief jumps ashore. He begins his oration, or rather, to ‘blow up’, all and sundry, the tribe in general, and poor ‘Melons’ in particular. He is really vexed, and wishes to appear to me more vexed than he really is. He runs, gesticulating amd flourishing his mere, about ten steps in one direction, in the course of which ten steps he delivers a sentence. He then turns and runs back the same distance, giving vent to his wrath in another sentence, and so back and forward, forward and back, till he has exhausted the subject and tired his legs.

Me kore ake ngā kōrero a Salmond (1975: 52, 55):

They (whaikōrero) are enacted in the full publicity of a ceremonial encounter. They are evaluated by the fire and drama of delivery, the appropriateness of content, and their general entertainment value. . . . The accomplished speaker wins prestige by demonstrating control over the formal devices of oratory, and the facility with which he can match the content of his speech to the immediate situation.

Tērā anō tētahi tangata i kōrerohia e Ritchie (1963: 27), i roto i te mahi paku noa

iho nei a tētahi rangatira te nui o ngā tohu, o ngā kōrero, arā, i roto i ngā mahi

whawhai a ngā Māori me ngā hōia Pākehā i te tau 1864, ka tae ake ngā hōia ki

tētahi iwi me kore e kitea mena ka tautoko tēnā iwi i ngā hōia, tērā rānei, ka noho

hoariri tonu ki ngā hōia,

envoys arrived at Rakau, the chief of the time and his assembled tribesmen listened to the case for some days. Challenged at the close of the gathering to state his allegiance, the chief stood and, in silence, took the Colonial flag and

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draped it across his body. Standing there, wrapped in the flag, he declared himself and his people for the Crown, against the rebels.

Kātahi te mahi whakahirahira ko tēnei e kōrero nei a Ritchie, inā, e whakaatahia ana

te hōhonutanga o te kaupapa me te whakaaro mā roto kē mai i te mahi, ehara kau

nei mā te kupu kōrero. Ehara hoki i te mea, nō te ao Māori anake te tauira tū a te

tangata whaikōrero, inā te kōrero a Taiepa i roto i tā Archer (2003: 28), “. . . Eastern

martial arts movements can be used, as well as the traditional Māori martial arts

movements . . ..” Waihoki, “Dull speakers stand in one place, or pace back and

forwards in an uncertain way,” e ai ki a Salmond (1975: 56). Hei whakahē pea i te

kōrero e whakamārama mai nā a Salmond ko te tū a Mita Taupopoki o Te Arawa,

inā, i tētahi rīpene ataata he tū mārō kē te tū, kāore ana waewae i neke, engari tōna

pane e tūngoungou ana. Te mana kē ai hoki o tana tū, he tū wehiwehi, he tū

rangatira tonu atu.

Te whakaahua tuatoru:

Ko Mita Taupopoki me tana toki.27 He mea tiki mai tēnei kape i te whakaahua e pupuritia ana e Alexander Turnbull Library

(Wellington, New Zealand. Nama: 23794 ½).

Inā he kaha te tū ake a te tangata, mea rawa ake, kua pāoho whānuitia te rongonui o

te kaikōrero, he pai nōna, inā te kōrero a Salmond (1975: 52):

Now and then an orator making a play for prestige stands up, loud and authorative initial call, striding up and down the marae making humorous or controversial comments, everything demanding attention. The display is actively judged by the audience, and it has to meet the promise of its

27 He rongonui a Mita Taupopoki, o Te Arawa, i tāna hari i a ia i a ia e whaikōrero ana.

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beginning. Some orators gain a rep for this and even before they stand on marae the audience is alive with expectation.

Ko tā Māhuta (1974: 15) e kī nā kia kaua e ngoikore te tū a te kaikōrero kei tātāhia

ki te kupu whakatakē: “Aggressiveness of stance during speech-making is

considered important.” Ko tētahi o ngā pūkenga i kōrerohia e Malcolm (Uiui, 2003)

ko te wana o te tangata ki te whakaputa kōrero. Tērā pea, ka whai wāhi ngā

wāhanga katoa kua kōrerohia ki tēnei, inā, ka kōrero wana ana tātou, ko te tuku o te

reo tērā, hū ana i ētahi wā, hūmārie ana i ētahi wā, ko te piki me te heke o te reo

tēnā, ko te whakakōrero i te tinana tēnā, ko te piu o te rākau tēnā. Ki a Kruger

(1995: 92), “The qualities of Ihi, Wehi and Wana represent the highest form of

praise any artistic performance can receive.” Ki te whakaaweawe28 te tū a tētahi

kaikōrero e ai ki te titiro a te hunga mātakitaki, ko ōna tīpuna ērā, ko ia kē te waka o

te hunga wairua hei putanga mā rātou ki te ao tūroa (Kruger 1995: 92). Ka

whaiwhaihia ēnā kōrero āna e ngā kōrero a Te Uira Manihera o Waikato, inā, ko

tāna whakamārama i te ihi, ko te hītaratara o te kiri i tōna kakī, i a ia e whaikōrero

ana, ka riro ko te ihi te rangatira, ko ia te huarahi atu o te hinengaro, te waha o te ihi

(Introduction to Whaikōrero. 1995: 95). Anei anō ngā kōrero a Frederick Maning i

kōrerohia e Salmond (1975: 46):

He runs gesticulating and flourishing his mere about ten steps in one direction. In the course of which ten steps he delivers a sentence; he then turns and runs back the same distance, giving vent to his wrath in another sentence, and so back and forward until he has exhausted the subject, and tired his legs.

Ko tā Shortland (1856: 188) whakamārama i te tū a te kaikōrero e kī ana i te nuinga

o te wā kua hīkoi whakamua, whakamuri hoki te kaikōrero i te wāhi kua

whakawāteahia hei hīkoinga. Pekepeke ai i ētahi wā hei whakaū i ngā kupu. Ka

kōrero haere i a ia e hīkoi whakamua ana, ka mutu te kōrero, ka hoki ki te

tīmatanga, ka tīmata anō te kōrero. Mā ngā ringaringa me te tinana hoki e whakaata

ngā kupu. Kātahi ka tū ki te wāhi kotahi e tau ana te tū, he iti ake ngā whiu o te

tinana.

28 Whakaaweawe: inspirational

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Inā e aronui ana ngā kōrero nei ki te tū o te tangata whaikōrero, ka aroha hoki te

kore ōku i āta whai wāhi ki te whakakao mai i ngā puritanga kōrero kua

whakapāohotia mā te pouaka whakaata, i te kore hoki ōku i kaha ki te whakaahua

haere i ngā tāngata e whaikōrero ana i runga i ngā marae maha. Kāore rawa i tau pai

te whakaaro rā ki roto i ahau kia whakaahuatia e au ngā tāngata tū marae e

whakaata ana i ngā kōrero ātaahua kua kōrerohia i tēnei tuhinga, nā reira, kei ngā

mahara o ngā tāngata haere marae ngā peke, ngā hītekiteki, ngā huri, ngā piu, e mau

ana.

6.14 He tū whakaiti

Ko tētahi atu o ngā āhuatanga i whakaatahia mai e Walker (Uiui, 1998) ko te

āhuatanga e tauaro ana ki tēnā kua kōrerohia i runga paku ake nei, inā, ko te kaha o

ētahi kaikōrero ki te whakaiti i a rātou ka tū ana ki te whaikōrero, nā, kua kore rātou

e whakaaro whakamanamana i a rātou anō.

Rangatiratanga does not depend upon kaha or strength alone. A man’s sense of spirituality, mauri, his capacity to put others in awe of him, wehi, and his ability to humble himself if need be, whakaiti, are all involved (Cleave 1998: 17).

Hei tā Kāretu (Uiui, 1995), he hanga pēnei ngā kaikōrero o Tainui. Koia nā hoki te

kōrero a Tupe (Uiui, 1996), arā, kua menemene te tangata ki a ia anō, ahakoa ko te

tino kaupapa ko te whakaiti. Nā, hei tā Kāretu (Uiui, 1995), kua pēnei kē te

whakahīhī o ngā tamariki o Tainui i te mea e whakahautia ana i roto i ngā

whakataetae Manu Kōrero e ngā kaiwhakaako kia tū whakahīhī. Ki ahau nei, he

uaua anō te whakahē i te āhua o te kaikōrero i ētahi wā i te mea he waingōhia noa

iho te pōhēhē mena he whakahīhī whakapuhapuha nei te mahi a te tangata, tēnā

rānei he whakatoi hanariki noa iho nei ana mahi. Kei roto katoa ēnei āhuatanga i te

tangi o te reo i te kori o ngā karu, i ngā momo kupu rānei e āta whiua ana e te

kaikōrero.

6.15 Te piu i te rākau

Kāti, waiho ake ngā pūkenga whaikōrero o te tangata whaikōrero ake me ngā tuku o

tōna tinana ake ka aro kē ai ki ngā momo pupuritanga ā-ringaringa hei whakakapi i

ngā kōrero nei mō te tū a te kaikōrero. Ko te kōrero a Salmond (1994: 172): “They

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move like warriors, agile and strong.” Te kitehanga i te kupu ‘warrior’ ka tere

kapohia ngā whakaahua o te hunga mau patu. Kāore noa iho nei e tino rerekē ana

ētahi āhuatanga o te tangata whaikōrero, inā hoki ā tātou kōrero i Te Wāhanga

Tuawhā mō te whai a te kaikōrero i te taha ki a Tāne-i-te-wānanga, tēnā rānei ia ka

whai i te āhua o Tū-mata-uenga.

Haere nei te whaikōrero, te rere o te mere, te mau tokotoko rānei, koirā, i kite i ērā momo tāngata e mau ana i te rākau me te whaikōrero, me te whiu i te rākau, te ātaahua o te tū. Mā te rere o te tinana e whakaū te tikanga o ngā kōrero (Reedy: Uiui, 1996).

He rite tonu te kitea o te tokotoko e whakamahia ana e ngā kaikōrero i ēnei rā, heoi,

he tokoiti te hunga mau patu rerekē pēnei i te taiaha, i te tewhatewha, i te mere, i te

kotiate, i te wahaika, i te toki pounamu. E mea ana a Evans (2002: 42): “The kotiate

was a prized weapon on the battlefield, as well as being favoured by many chiefs

during speech making.” He rite anō āna kōrero mō te patu parāoa me te wahaika,

inā:

Like other weapons, the wahaika was not only used in battle, but also in ceremony and speech making, where it was used by rangatira to accentuate the delivery of particular points (Evans 2002: 38).

Tērā pea ko te tino hāngaitanga o te mau patu a ngā kaiārahi, a ngā rangatira rānei,

kei roto i te kōrero whakamārama a Buddle i waenganui i te tau 1840 me te tau

1851 e pā ana ki te pakanga a ētahi iwi e rua i runga i te mānia. He mea tuhi e ia ki

te pukapuka a Vayda (1960: 25, 62):

In war as in peace, a Māori chief was more a leader than a commander. . . . the chiefs had people to "lead-not control . . .” The leaders generally exerted themselves to excite the passions of their army by addresses. The reasons of the conflict are set forth with all the peculiar powers of maori oratory, and by the most impassioned appeals to the excited feelings of the untutored savage.

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Te whakaahua tuawhā: He ‘War speech’.

He mea whakaahua mai ēnei whakaahua o te kaiārahi i te taua i te pukapuka a Vayda (1960: 79).

Te whakaahua tuarima:

He wahaika. He mea whakaahua mai tēnei whakaahua o te wahaika i te pukapuka a Evans (2002: 39).

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Te whakaahua tuaono:

He kotiate. He mea whakaahua mai ēnei whakaahua o te kotiate i te pukapuka a Evans (2002: 43).

Te whakaahua tuawhitu:

He momo patu poto. He mea whakaahua mai ēnei whakaahua o te patu me te mere i te pukapuka a Evans (2002:

31).

Ko Pou Temara anake, o Ngāi Tūhoe, te tangata e kite ana au e whakakori ana i

ēnei katoa, ka mutu, kua huri anō ia ki te akoako i te hunga whaikōrero me pēhea te

mau i ngā momo rākau nei hei whakamanamana, hei whakaihiihi anō i ā rātou

whaikōrero. Ko te tokotoko me te tiripou ngā momo rākau e kaha ana te kitea e

whakamahia ana e ngā kaikōrero i runga i ngā marae. Ko tā Armstrong (1973: 40):

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at those times when formal oratory was called for on the mārae, the orators always carried a club as they strode to and fro making a speech and they punctuated their remarks with appropriate gestures.

He wā anō kua mau ngā kaikōrero i te ‘hanara waewae,’ arā te ‘jandal,’ i te

hamarara, i ō rātou pōtae, i te niupepa tākai rānei. Ko te mere pounamu me te patu

parāoa ngā momo ka taea te kite e whakamahia ana e ngā kaikōrero i roto i ngā

whakataetae kapa haka. Ka pēhea hoki ki te kore he tokotoko o te kaikōrero? He

mate tēnā? Anei te kōrero a Salmond (1994: 172):

The carved walking-stick (tokotoko), a whalebone kotiate or a mere (hand weapons) are indispensable props for a dramatic performance, and some people say they repel mākutu (black magic) as well. They give the orator authority, and lend emphasis to his gestures. Sometimes the speaker has no walking stick, so he picks up an umbrella instead and uses that in his oration.

Koia tēnei kua eke ki ngā kōrero e arohia ai ngā puritanga i te ringa o te hunga

whaikōrero i a rātou e whaikōrero ana. Kua komiti mai ngā rōma kōrero e whai ake

nei ki ngā momo rākau, ki te kaupapa e whakamahia ai aua momo, ki te hunga

hāpai ki te hiki i aua momo, me ngā pitopito tohutohu hoki o aua ‘rākau’. 6.16 Ko ngā momo puritanga ā-ringa nei

Heoi tēnei he paku whakamārama i te āhua o ngā tū patu, mau rākau e whakamahia

nei e te hunga whaikōrero. E ai ki a Kāretu (Uiui, 1995) kua rerekē ngā momo e

pupuri nei ngā kaikōrero mai i ngā momo rākau patu tangata, koia ēnei ā te hunga

whaikōrero i mua. Engari, ehara i te mea koinei ngā momo e piua nei e te katoa, inā,

he pōtae tētahi momo e pupuri nei ētahi kaikōrero o Tūhoe hei tā Kuia Tiehi

(Whakawhiti kōrero, 1996) rātou ko Herewini (Whakawhiti kōrero, 1997), ko

Kereopa (Uiui, 1997). Ka maumahara a Pou Temara (Uiui, 1997) ki tētahi kaikōrero

o Te Whānau-a-Apanui e whakamahi ana i tana ‘hanara’ (jandal) nei hei momo mō

roto i tana ringa. Heoi anō, ko ā te nuinga o te hunga whaikōrero o ēnei rā ko te

momo e kīa nei he tokotoko.

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6.16.1 Ko te tiripou, ko te turupou, ko te tokotoko.

Te whakaahua tuawaru:

Ko Eruera Stirling.29 (He mea tiki mai tēnei whakaahua i te pukapuka a Salmond (1994: 226)

Ko tētahi o ngā momo ko te tokotoko. Ko ētahi atu karangatanga o te tokotoko, he

tiripou, he turupou, he rākau rānei. He rite tahi te mahi a ēnei, arā, i roto i ngā

kōrero a Herewini (Whakawhiti kōrero, 1997) mō tētahi o ōna pākeke whaikōrero

ko te tiripou “te kaipupuri i a ia kia tū ai.” He tokotoko te tino rākau a ngā kaumātua

o Tūhoe e ai ki a Tahuri (Kōrero Whakamārama, 1996). E ai ki a Mahuta

(Whakawhiti Kōrero, 1997), ko te tokotoko te tino rākau a ngā kaumātua o

Waikato. Ko tā Mahuta (1974: 15), he ‘mea’ i te ringa i te nuinga o te wā, he patu,

he tokotoko, he hamarara, he pōtae, he peka rākau rānei, nā, ko te tokotoko te tino

rākau. E mārama ana pea te tino kitea o te tokotoko nei i te mea, ko te mātua mahi a

te tokotoko he āwhina i te hunga kua taikoroheke, kua taikuia, ki te tū, ki te hīkoi

hoki.

Hāunga tēnā mahi ake a te tiripou i kōrerohia e Mehaka Herewini o runga nei, he

kōrero anō āna mō te tiripou, arā, ko tā te tiripou 29 He rongonui tēnei kaumātua o Te Whānau-a-Apanui i te motu i tōna pūkenga kē ki ngā tikanga Māori, ki ngā kōrero tahito o ōna iwi, ki te whaikōrero anō rā hoki.

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he homai whakaaro ki roto i te kaikōrero. E kī ana rātou, mau ana koe i te rākau kua riro mai ngā āhua katoa o koro mā ki a koe. Pēnā ko koe te kaiwhakapapa, ngāhorohoro mai te whakapapa . . .. (Herewini: Whakawhiti kōrero, 1997).

Anā, ko ngā kōrero a Kereopa (Uiui, 1997):

Ko te kawe rākau, ko te kawe pōtae, kawe patu, ko te piu a nā rina, ehara ērā i te whaikōrero. Arā, ko te whaikōrero ko nā kupu e puta mai ana i te waha. Enari ko ērā [ngā rākau kōrero] e whakatau ana i te wairua o nā kupu e puta ana.

E kī ana a Pukepuke (Uiui, 1997) he tiripou te tino rākau whaikōrero ināianei, ā, ko

ngā kōrero a tana pāpā ki a ia, he pai te tiripou, i te mea, kāore e tino mana rawa,

pēnā i te taiaha, i te patu. Ehara koinā anake te mahi a te tokotoko i ngā rā o mua, “.

. . a priest, when travelling, sometimes used his walking staff (turupou) as a

temporary shrine for his god when he wished to consult him” (Best 1998: 10). Ko

ngā whakatauritenga a Reilly (Kōrero Whakamārama, 2005) i te āhua o te rākau ki

Mangaia, he kōrero mō tētahi wāhanga o te tao hei tokotoko mō ngā kaumātua o

reira, nā reira, ka mutu mai e rua kē ngā mahi a taua rākau rā, he tokotoko, he rākau

wero rānei i tētahi.

Te whakaahua tuaiwa:

Ko Wharekawa Kaa e piu ana i tana tiripou. Nō Ngāti Porou a Wharekawa, ko ia tēnei e whaikōrero ana i te rā whakawhiwhi tohu ki ngā ākonga Māori o te Whare

Wānanga o Waitaha, i te tau 2003 (Graduate Ceremony: Pae tukutuku).

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Te whakaahua tekau:

Whakakōrerohia te tinana. He mea tango mai tēnei whakaahua i te pukapuka a King (1977: 142)

Ka kitea ana te tangata tohunga ki te piu i te rākau, kore kē hoki he painga. Hei te

whakamahinga o te patu, e ai ki a Hohepa (Uiui, 1997), e aua kaumātua “mataku

ana te ihi, te wana, te wehi, i a rātou katoa.” E hāngai kē ana ngā kōrero a Hohepa

ki te hunga pēnā i ngā whakahua nei me te wairua e whāngaihia ana e rātou ki roto i

ā rātou whaikōrero mā te mau patu.

6.16.2 Kīhai koe i ākina ki te parāoa, i whiua ki te tao roa!

I roto i ngā whakamārama a Kāretu (Uiui, 1995) ko te take hei tāna i mau patu ai te

hunga whaikōrero kia mataara i te haramaitanga o te tangata i raro i te maru o Tū-

mata-uenga, i runga i te whakaaro kurukuru tāngata, nā reira, ko te mau patu i te wā

tūtakitaki kei tūpono mai te hunga pēnā. I te mea kua mutu te kakari ā-patu nei i

ēnei rā, kua riro ko te marae te wāhi hei ‘pakanga’, i roto i te mahi whaikōrero, e

haria ana ngā kōrero i raro i a Tū-te-ihiihi (Salmond 1975: 49), i a Tū-mata-uenga

rānei (Rangi: Uiui, 2003). Anā, ko tā Winiata ki a Archer (2003: 27):

the use of weapons goes back to the battlefield and their primary role is protection. . . . when a speaker steps out from his paepae he is in effect in ‘no man’s land’ and the weapon stays in front of him at all times so that it is always between the speaker and the opposing side.

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Ko Taiepa tētahi e kī mai ana i roto i tā Archer (2003: 27-28):

using a weapon in whaikōrero changes it ‘from a threatening thing to a means of allowing words and ideas to flow. It is a different sense of using a weapon.’

Hei tā Del Mar (1924: 152), ko te taiaha te momo ‘rākau’ a te rangatira i ngā wā o

mua e whaikōrero ana taua rangatira ki tōna iwi. Anā, hei tā Evans (2002: 22):

Elaborately decorated taiaha such as these were often held by chiefs and other important men when they made speeches at tribal gatherings and other important hui. They were seen as an emblem of rank at such events, and to challenge a rangatira out of turn while he was holding such a weapon was to take your life in your hands.

Ko tētahi atu o ngā rākau roa ko te rākau e kīa ana he tewhatewha, “Another

weapon of authority or direction was the battle-axe (tewha-tewha or paiaka) made

of bone or hard wood” (Tregear 1973: 312). E ai ki ngā whakamārama a Rangi

(Uiui, 2003), ko tōna tikanga, mā te rangatira hoki tēnei i ngā wā o mua. Anā, hei

tā Evans (2002: 17):

The tewhatewha was commonly referred to as the ‘rakau rangatira,’ or chiefly weapon. This was because it was often seen in the hands of chiefs, either signalling warriors during battle, on the marae, or making time for paddlers in waka taua.

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Te whakaahua tekau mā tahi:

He tewhatewha. He mea whakaahua mai ēnei tewhatewha i te pukapuka a Evans (2002: 17).

Te whakaahua tekau mā rua:

He tangata pupuri tewhatewha. He mea whakaahua mai i tā Evans (2002: 18)

Nōna e pūhou ana, ka kite a Kruger (2003, Uiui) i ētahi e piu ana i te tewhatewha,

engari, kia pakeke haere nei ia ko tā te nuinga he tokotoko, he tiripou. I roto i a Te

Arawa i kite a Hohepa (Uiui, 1997) i ēnei katoa, arā, ko te patu pounamu, ko te

tokotoko, ko te taiaha, ko te toki hei rākau mā ngā kaikōrero. Ki a Winiata

(Whakawhiti Kōrero, 2002), he tokotoko te mea e āta kitea ana i ēnei rā, engari, ko

tō nehe ko te taiaha me te tewhatewha. Ko te pū, ko te rākau patu, ko te tokotoko,

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ko te mere ētahi o ngā momo i kōrerohia e Dewes (Uiui, 1997) rātou ko Reedy

(Uiui, 1996), ko Kuia Te Rangi (Whakawhiti Kōrero, 2001) o Ngāti Porou, anā, hei

tā Kereopa (Uiui, 1997) mō ōna pākeke o Ngāi Tūhoe, he mau patu tā ētahi, engari,

ehara i te katoa.

Ko te whakaaro kē o Tahuri (Kōrero Whakamārama, 1996), ka whakamahia ngā

momo rākau whaikōrero hei ngā putanga ki waho atu o tō rātou rohe ake, ka tahi,

hei te haramaitanga rānei o te manuhiri mai i waho ki roto i te rohe. Ki a Hohepa

(Uiui, 1997), āe, mā te kaupapa o te hui e tohu ngā momo kākahu, ngā momo patu

hoki e mau ai te kaikōrero.

Te whakaahua tekau mā toru:

He wahaika, he mere, he toki. Tērā te kōrero a Te Waiti, arā, a John White, e whakamārama ana i te huanga mai o te ingoa o tētahi wāhi, nā te mahi kōrero a tētahi me tana piu ngātahi i te patu. Anei

ana kōrero:

And Rahiri went from Hokianga and arrived on a level place of scrub near Hiku-rangi (tail of heaven), where he paced to and from as if speaking to a body of warriors with his whalebone weapon in his hand which act is called tipitipi, and the name of that place was called Te-whaka-tipi (the dancing about to and fro while making a speech) (White 2001b).

6.16.3 E pai mai ana te rākau i waho, engari i roto

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Ko tētahi o ngā whakatūpato a Pukepuke (Uiui, 1997) rāua ko Herewini

(Whakawhiti kōrero, 1997), o Tūhoe mō te whakamahi i te rākau taiaha me te patu

kia kaua e piua i roto i te wharenui, nā, he pēnā anō te kōrero a Merito (Uiui, 1997)

o Ngāti Awa. He wā hoki tōna i kōrero mai a Milroy (Uiui, 1997) ki ahau kia kaua

te tiripou e piua i roto i te wharenui nā te mea, he tohu haehae tērā nā te kaikōrero i

tōna tipuna. Nā reira, he whakatūpato anō e pā ana ki te hiki o ngā rākau nei.

6.16.4 Ko wai mā te hunga whakamahi i ngā momo?

Hei tā Waiariki (Uiui, 1996) rāua ko Herewini (Whakawhiti kōrero, 1997), o

Tūhoe, ehara i te mea mā ngā kaikōrero katoa e whakamahi te patu, e mau rākau

rānei. Ko tā Hohepa (Uiui, 1997) mō rātou o Te Arawa, āe, he mau rākau tā ētahi,

engari ētahi. Ki a Dewes (Uiui, 1997) rāua ko Reedy (Uiui, 1996), kāore i te kaha te

mau rākau whaikōrero a ngā kaikōrero o Ngāti Porou i ēnei rā, inā whakaritea ki ō

nehe. Ko tā Kuia Te Rangi (Whakawhiti Kōrero, 2001), he mau tokotoko ētahi o

Ngāti Porou, engari, kāore te katoa. Ko tā Hohepa (Uiui, 1998) mō Ngāpuhi, kāore

ngā kaikōrero e tino mau taiaha, patu rānei i ēnei rā, engari, he pērā tā rātou mahi i

mua, me te mau pū, heoi anō, ka kitea te tokotoko e piua ana ināianei. I roto i a Te

Arawa, kua kite a Hohepa (Uiui, 1997) i te ara mai o ngā patu i roto i te rangatahi o

Te Arawa, ā, kua kite a Kingi (Uiui, 1998) i te toki, i te mere pounamu, i te

tokotoko. Hei tā Malcolm (Uiui, 2003) o Te Arawa he kaha ake te kitea o te

tokotoko e piua ana i a ia e tipu ake ana, engari, kua kore e pērā rawa te mahi a te

hunga pēnā, he matemate noa nō te hunga pērā.

6.16.5 Te mau patu i ēnei rā

Hei tā Kāretu (Uiui, 1995), mena he pūkenga ōu ki te mau i ngā momo patu, kāti,

mahia atu. E ai ki a Kruger (Uiui, 2003) i ngā tau o te 70, 80 hoki, kāore ia i tino

kite i te mahi a te kaikōrero e mau patu ana i roto i ngā whaikōrero, heoi, ko ōna

mahara ki te tekau tau kua hipa nei kua kaha haere te haria o te rākau e ngā

kaikōrero, me tana whakapae, he mea whakahau tēnā nā ngā mahi kapa haka, ka

tahi, nā te kite atu e pāpāhohia ana i runga i te pouaka whakaata, ka rua, nā te

whakamarae a ngā whakahaere tauwhāinga kōrero tamariki kura, ka toru.

E mea ana a Rangi (2003, Uiui), kua kaha te hiahia o te rangatahi o ēnei rā ki te

mau rākau i roto i te whaikōrero, heoi anō te māharahara he kaikā, he hīkaka, ka

mutu, kāore rātou e hiahia ki te ako i ngā kōrero o muri e pā ana ki te āhua o te mau

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rākau. Hei tāna anō, kua kite aua rangatahi i kaikōrero kē e whakatauira mai ana i

taua āhua, ka mutu, ka whakaarohia he pai hei whaiwhai atu mā rātou. Kua rongo ā-

taringa nei hoki ahau i te whakanuitanga o tētahi tangata ki te whaikōrero nā runga i

tōna pai ki te tuku i tana ‘rākau.’ Kātahi ka whakaraupapahia e te tangata e kōrero

mai nei ki ahau ētahi tohunga kōrero reo Māori rongonui tokotoru i roto i te ao

Māori, nā, ka whakatauhia e ia te tangata mau rākau tō runga ake, ahakoa taku

mōhio ki te ātaahua o ērā ki te whakatākotokoto kōrero. Ko te whakatūpato a

Hohepa (Uiui, 1998) mō te hunga piu i te tiripou, ‘kei kīa e whakakaumātua ana koe

i a koe’. He kōrero noa iho tēnei e kī ana, mā te piu a te tangata i te rākau e eke ai ia

ki te pakeketanga kaumātua.

Kia whaiwhai ahau i tētahi o ngā matū i whakaarahia e Rangi (2003, Uiui) mō te

ako i ngā kōrero e pā ana ki te mau rākau, e mea ana ia, ehara i te mea me nanao

noa te ringaringa ki te rākau, ka mutu i reira, he here anō kei runga, arā, “. . . ka

mau patu ana koe, ka hāpai kē koe ki te kōrero o taua rākau, kaua ki tāu kōrero e

whakarite ana.” Anā, e hāngai ana te kōrero a Merito (Uiui, 1997) e whai ake nei:

Kāre anō au i tae ki te taumata kia mau i te patu, kia mau i te tokotoko, kia mau i te rākau. Kāre anō au i tae ki tērā taumata. He aha ai i kōrero pērā ai? Kāre anō i ū mai ki roto i tōku ngākau, i roto i tōku hinengaro, kua tae au ki tērā. Kāre au e manako ana ki te tiki tokotoko mehemea kāre au e mātau ana ki te mau tokotoko. Ki ahau, kia tika tonu, kia mātau tonu au, kia tika tonu au ki te tikanga o te mau i te rākau, i te patu, i te aha rānei, i mua i taku whāwhātanga.

Ko ngā rangatira o te iwi, ko ngā mea tau ki te mau rākau, ko ngā tamariki, ko ngā

pākeke, ko ngā rangatahi e manako ana ki te whaikōrero ētahi i whakahuahuatia i

roto i ngā kōrero. Kua kite hoki a Kruger (Uiui, 2003) i te hunga taipakeke kua eke

nei ki te 50 te pakeke e ako ana i te mau rākau whaikōrero.

Ko ngā kōrero ārahi a Rangi (2003, Uiui) mō te whakamahi i te patu, ko āna kōrero

mō te patu pounamu me te patu kōhatu, inā, kia kaua e tawhiti te tuku i waho o te

tinana o te kaikōrero, nā te mea he taumaha. Ko te tuarua o ngā tohutohu a Rangi

(2003, Uiui) kia kaua e hikina ki runga ake o te māhunga nā runga i te tapu. Anā, ka

whakamāramatia e Kingi ki a Archer (2003: 28), “. . . how the weapon is held and

moved is important.”

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6.16.6 He aha te take kāore e tino whakamahia?

Ko ngā kōrero e whai ake nei he paku kōrero noa mō ngā take e kore ai e

whakamahia te rākau e te kaikōrero. Ko te tino whakahē a Kruger (Uiui, 2003) mō

ētahi tāngata mau tokotoko nei, he “āhua heahea hoki mō te tangata whā tekau noa

iho tōna pakeke ki te mau tiripou.” E tautokohia ana tā Kruger (Uiui, 2003) kōrero e

te kōrero a Kuia Te Rangi (Whakawhiti Kōrero, 2001) e kī nā ia, he aha hoki i mau

tokotoko ai mena he pai noa iho ngā waewae. Ko tētahi o ngā kaupapa i kīa mai e

Rangi (2003, Uiui) e kore nei e kaha te mahia o te rākau whaikōrero, he kore nō ngā

koroua i tuku i ngā kōrero e pā ana ki tōna hari.

Hei ahakoa, mena karekau he rākau i te wā o te whaikōrero, kāore he hē o te

whakamahi i te ringa tonu o te tangata mā te wiri. Ko tā Kingi i mea ai ki a Archer

(2003: 26), ka taea hoki e te kanohi me te tuku o te ringa te kawe ngā kōrero, ā, “he

sees hand movements as important when quoting whakapapa but notes that Māori

never point. An open hand is used instead . . ..” Kia mahara tonu ki ētahi o ngā

tohutohu o te pai whaikōrero, ko te kupu te mea nui. Nā reira, ehara i te mea me

pupuri rākau i te ringa o te kaikōrero, ko tā te nuinga, he whiu i te ringa matau, i

ngā ringa e rua rānei hei whakaahua i te kupu kōrero. Ko tā te whakaahua tuaiwa,

tekau, tekau mā rua, tekau mā whā, te kau mā rima, he whakaata anō i ētahi

puritanga rākau.

Te whakaahua tekau mā whā:

Ko Hieke Tupe. E whakaata ana tēnei kaumātua o Ngāti Haka, i tāna pupuri i tana tokotoko i a ia e whaikōrero ana i Waiohau (n.d.)

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Te whakaahua tekau mā rima:

Ko Hamuera Mitchell. Rongonui ana tēnei kaumātua o Te Arawa i te mahi whaikōrero.

He mea tango mai tēnei whakaahua i te pukapuka a Kāretu (1993: 70), Haka: te tohu o te whenua rangatira.

6.17 He rangaranga pūkenga whaikōrero

Ahakoa te huihuinga, ki te kore he taringa hei hao mai i ngā whaikōrero, auare ake.

Nā, kei tahaki o te wāhi e huihui ai te iwi te hunga mātakitaki, e whakarongo ana,

ka mutu, e whakawā ana i ngā āhua hari a tēnā, a tēnā, me te whakataurite i te reo o

tētahi ki te pai o te whakatakoto a tētahi. E whakataurite ana rātou i te matatau o

tētahi i roto i ngā mihimihi ki te mōhio o tētahi ki ngā tikanga. I te mea kua

kōrerohia ngā āhuatanga pai o te whaikōrero, mō konei whakakaohia ai aua

pūkenga hei whakamaunga mā te marea e whakaoko atu rā, mā te huhua e matapaki

atu rā. Mō konei hoki whakarārangihia ai hei tauira ārahi i te hunga e manako ana ki

te whaikōrero, hei piringa mō te hunga whaikōrero kua kore i āta whakaaro ki te

rangatiratanga o te mahi, ka mutu, e tapepe ana. Tērā pea, heoi anō tā tēnei he

whakatakoto paearu hei whirinakitanga mā te hunga whakaako i ngā reanga ki te

whaikōrero, mai kore e taea ai e Ngāi Kaikōrero puta noa te kī, kāore he kiko o ngā

kōrero a Kāretu e mea ana kua kiko kore haere te whaikōrero Mā ngā paearu pea e

pai ake ai ngā whaikōrero, ā, ka whai wāhi anō ngā kōrero whakamihi pēnā i tā

Shortland e whai ake nei.

Eloquence is held in much esteem among the New Zealanders; and they generally display, as orators, a remarkable ability . . .. But they have a certain native eloquence, enforced by readiness of speech and grace of action, which cannot but strike the listener with astonishment and admiration (Shortland 1856: 186).

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Ko tā Temara (Uiui, 1997), ko te mauri o tēnei mea, o te whaikōrero, kia kōrero ngā

wāhi katoa o te tinana i tua atu i te kōrero o te waha, kia kōrero ō whatu, kia kōrero

te māhunga, kia kōrero te tinana, kia kōrero ngā ringa, kia kōrero hoki ngā waewae.

Mā ēnei e mau pai atu ai i ngā hinengaro o te iwi e whakarongo ana ki te kaikōrero.

Tērā anō ngā kōrero whakakao i te āhua o te tangata whaikōrero, inā pea, he

whakataurite i tētahi kaikōrero taiohi tonu nei ki tētahi kua huri ngā turi ki muri o te

taringa, e ai ki a Mahuta (1974: 6),

the polished, confident, witty speaker skilled in the use of classical Maori yet knowing when to add the common phrase to drive home a point or when to quote tradition and proverb to lend weight to his address. Because of his age his movements during whaikōrero are seemingly slow and uninspiring. Occasionally he may stroll back and forward a few paces but gesticulation is kept at a minimum. On the other hand, there is the slightly younger man who is a master of the techniques of oratory even though the contents of his speech are not always striking. He commands good classical Maori with an apt use of chant, quotation, allusion and proverb. Holding a walking-stick lightly in his hands he runs back and forwards as he speaks with light hopping steps, pausing briefly at each turn. His is oratory of the old school, and his the pleasure in oratory that comes from control of a difficult and complicated art-form.

Ko ngā kōrero a Orbell (1985: 137, 183, 193) hei whakaataata i te pūkenga o te

tangata ki te whaikōrero he whakataurite i te kaikōrero ki ngā manu tīoriori me ō

rātou reo tāwari, reo waitī e tiutiu nei i te mahutatanga mai o te rā, ko te tūī tēnā, ko

te korimako tēnā, arā:

Eloquent orators and sweet singers were said to sound like the tui. . . . A performance by a good singer or a graceful speaker might be praised as being he rite ki te kōpara e kō nei i te ata, like a bellbird pealing at day-break . . .. The tui was valued for its ability to imitate human speech, and the words it uttered were often thought to be meaningful.

Koinei tā Salmond (1975: 52, 55-56) whakataka i ngā āhuatanga o te whaikōrero:

The first quality of a really good speech is creativity. The second quality of a good speech is its erudition. The third canon of good performance, appropriateness, is heavily dependent upon the second i.e., erudition. Fourth, is the rapport that an orator can establish with his audience . . . from these mana can be won or lost.

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E kī ana a Salmond (1994: 164) he maha ngā tauparapara a te tohunga whaikōrero,

arā:

An expert speaker has a wide repertoire of tauparapara, and on each occasion he will try to choose one which is most apt to the district, his role in the hui and the reason the hui was called. If a visitor recites a local tau, this is a great compliment to his hosts and a tribute to the range of his own knowledge. Most speakers use the same tau over and over again and perhaps know only one or two. The most precious chants are those passed down through the family, to which the orator has an indisputable right; the more common chants lose a lot of their impact by constant repetition.

Ahakoa tēnei, e mārama ana kāore te katoa o ngā iwi e whai i tēnei āhuatanga. Ka

kīa hoki e ētahi, kātahi nei te mahi whakapau tāima ko te tauparapara, me te aha, ka

kīa e ētahi he roa ake ngā tauparapara a ētahi tēnā i ā rātou kōrero mō te kaupapa

ake.

Tēnā, kia whakarāpopotohia ngā āhuatanga hei anga pūkenga whaikōrero. He pai

anō pea te kapo i ngā kōrero a Cairns rātou ko Kingi, ko Taiepa, ko Winiata, ko

Rewi, i roto i tā Archer (2003: 28), hei huatakitanga paearu,

an orator who excels at whaikōrero works on a number of levels, going beyond merely fulfilling the obligation to stand and greet visitors with formulaic expressions.

Koia nei ngā whakarāpopototanga o ngā kōrero a Kāretu (Uiui, 1995) hei paearu

tohu i te hunga papai ki te whaikōrero, otirā, ngā pūmanawa kounga30 whaikōrero:

1. he ātaahua ki te kōrero Māori;

2. he ātaahua ki te whakatakoto i te kōrero;

3. he mōhio ki te kimi i ngā kupu e hāngai ana, e tika ana ki taua wā, ki taua

kaupapa i taua rā;

4. he mōhio ki te kapokapo i ngā whakaaro kua whiua ka tapiri mai i ō rātau ake

whakaaro ki taua whakaaro, ki aua whakaaro rānei;

5. i te wā ka kapoa te whakaaro o tētahi atu ka whakatepe i aua whakaaro kia

puta ai he kōrero pai i te mutunga;

30 Kounga: quality

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6. kāore e waiho ngā kōrero ki te takiwā tārewa noa iho ai, ka kawe i te kōrero ki

tōna taumata, ki reira whakatutuki ai;

7. he ātaahua anō tōna reo ki te kōrero.

Kāore noa iho e ārikarika te whakahāngai a Kāretu (Uiui, 1995) i te pai o te

whaikōrero ki te reo, ā, ko Hohepa (Uiui, 1998) hoki tētahi, he hanga rite nei tāna

titiro, inā tāna kōrero: “Ki a au kia ātaahua te katoa, engari, ko te mea nui he kiko

kei roto i ngā kōrero.”

Anei anō ētahi kounga whaikōrero i tuhia e Archer (2003: 29) hei whakarāpopoto i

ngā kōrero a Winiata, kia:

1. ātaahua ake te reo whaikōrero i te reo māori noa iho nei e kōrerohia ana ia rā,

ia rā;

2. taea ai e te tangata whaikōrero te whakatakoto whakahoki ki ngā kōrero ka

whakatakotohia e tētahi atu kaikōrero;

3. ikeike te kounga o te whaikōrero me te tū, tae atu ki te piu i te rākau me te

takahi o te waewae;

4. tika, kia mārire te whakapuaki a te kaikōrero i ngā kōrero e tika ana i raro i

tana tūranga hei māngai mō te katoa;

5. kaua e poto rawa, kia kaua e roa rawa.

Ko ēnei kōrero, he whakakaotanga i ngā tini āhuatanga whaikōrero i tā Archer

(2003: 29-30), arā, ko te:

1. mārama o te kōrero;

2. āhei o te kaikōrero ki te tuku kōrero, mātauranga hoki;

3. āhei o te kaikōrero ki te whakakorikori i te hinengaro o te kaiwhakarongo e

whakaaroaro ai ia ki ngā take;

4. āhei o te kaikōrero ki te werowero i te hunga whakarongo;

5. hihiko o te kaikōrero e kore ai e hongehongeā noa iho te kaiwhakarongo;

6. kaha o te kaikōrero ki te whakaaraara i te whakaaro o te tangata;

7. whakaaweawe a te tangata i te hunga whakarongo;

8. āhei o te kaikōrero ki te hī mai i te āroharoha o te kaiwhakarongo e maringi ai

te roi i ōna mata;

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9. koi o te kaikōrero ki te tīni kōrero, ki te kapo kōrero, ki te whakauru kōrero ki

tāna e hiahia ai e pārekareka ai āna kōrero;

10. āhei o te kaikōrero ki te huri i te kaupapa kia tōia ai ngā whakaaro o te hunga

whakarongo, mātakitaki hoki, ki tāna i hiahia ai;

11. whakataka kōrero hou ki te minenga;

12. whakamahi kōrero hou, kīanga hou, kupu whakarite me tērā momo, kia kore

ai e hokia ngā kōrero e rite tonu ana te kōrerohia, e akohia ā-kākāhia noa iho;

13. te tuku i te reo kia piki, kia heke, kia kaha, kia ngāwari, kia oraora katoa;

14. te whiu i te tinana hei whakaū i te kupu kōrero.

Nā reira, he tauira noa iho ēnei tini paearu kua whakarārangihia, ā, ehara tāku e kī

nei ‘me whai’. Heoi anō pea tā ēnei, he ārahi i te tangata e ako ana i te tū hei

tangata whaikōrero, tērā anō hoki pea e kite ai te hunga whaikōrero o ēnei rā he aha

ngā mea kei te tapepa i ā rātou whaikōrero.

Ka whakaarohia tētahi, kia whakaarohia ētahi, kia whakaarohia rānei te katoa hei

whāinga mā te hunga whaikōrero. Kia taea ai pea ēnei, kātahi ka ita te kōrero a

Kāretu e āhua pēnei nei, ‘ka eke panuku, ka eke Tangaroa’ te whaikōrero.

Ko tā te papatau e whai ake nei he whakaraupapa i ngā pūkenga whaikōrero i hua

mai ai i ngā uiui me te nui o te whakahuatia e tēnā kaikōrero, e tēnā kaikōrero.

Ehara i te mea i āta pātaihia ngā kaikōrero he aha ngā pūkenga o te whaikōrero.

Koinei noa iho ngā kōrero i ‘taka’ noa mai i roto i ngā kōrerorero, otirā, i kōrerohia

i te wā e whakamārama ana rātou i ngā tāngata tau ana ki te whaikōrero ki ō rātou

whakaaro. Kua whakaraupapahia mai ēnei pūkenga mai i ngā āhuatanga

whaikōrero i nui te kōrerohia, ka heke haere ki ērā i iti ake ai te kōrerohia.

He Pūkenga Whaikōrero 13 he ātaahua ki te whakatakoto i te kōrero 10 he whai whakaaro, he whai kiko 9 he whakakori i te tinana 9 he whakakōrero i te rākau 7 he whakahua i ngā kupu e hāngai ana, e tika ana ki taua

wā, ki taua kaupapa 6 he ātaahua ki te kōrero Māori 6 he poto, he hāngai 5 he mōhio ki te whakapapa

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5 he pūkenga ki te waiata, ki te haka 5 hū ana te reo 4 he ātaahua anō te piki me te heke o te reo4 he mana te tū 4 he whakatakoto wero 3 he whakauru kōrero tahito 3 he hūmārie 3 he wana 2 he tau ngā kākahu 2 he pai te rere o ngā kupu 2 he mārama 1 he whakauru kīrehu 1 ka kawe i te kōrero ki tōna taumata, ki reira

whakatutuki ai 1 he mōhio ki te kapokapo i ngā whakaaro me te

whakawhānui atu 1 i te wā ka kapoa te whakaaro o tētahi atu, ka whakatepe

i aua whakaaro kia puta ai he kōrero pai i te mutunga 1 kāore e waiho ngā kōrero ki te takiwā tārewa noa iho ai

Te mahere tuawhā: He pūkenga whaikōrero.

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Te mahere tuarima: He pūkenga whaikōrero 2.

Slice 1

he ātaahua

He whakakori i te tinana

He whakakōrero i te rākau

He whaiwhakaaro, he whaikiko

he whakahua i ngā kupu e hangai ana, e tika ana ki taua wā, ki taua kaupapa

he ātaahua ki te kōrero Māori

he poto, he hāngai

he mōhio ki te whakapapa

he pūkenga ki te waiata, ki te haka

he ātaahua anō te piki me te heke o te reo

he mana te tū

he whakauru kōrero tahito

he hūmārie

hū ana te reo

he tau ngā kākahu

he wana

he pai te rere o ngā kupu

he mārama

he whakatakoto wero

he whakauru kīrehu

ka kawe i te körero ki tōna taumata, ki reira whakatutuki ai

he möhio ki te kapokapo i ngä whakaaro me te whakawhānui atu

i te wā ka kapoa te whakaaro o tētahi atu, ka whakatepe i aua whakaaro kia puta ai he kōrero pai i te mutunga

kāore e waiho ngā kōrero ki te takiwā tārewa noa iho ai

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6.18 He kapinga kōrero

Ko tā ngā pūkenga e whakamāramahia mai ana i tēnei wāhanga he whakaataata i

ngā tini mata e whakatairangahia ai te whaikōrero kia rangatira, kia rangatira ake

rānei te tirohia, te whakaarohia. Mā te whakarangatira i te whaikōrero e pai ai te

tirohia o te kaikōrero, nā reira, ka noho ngā pūkenga whaikōrero hei ‘rau rākau’ e

maru ai te rākau tau matua, ā, mā konā e tauhia ai e ngā manu tini rukiruki hei

mātakitakitanga mā rātou, hei whakarongotanga mā rātou. Kua kapi ngā tini

āhuatanga pēnā i te whakatakoto kōrero, te whai ngako o aua kōrero mā ngā momo

whakataukī, kōrero whakapapa, kōrero tahito, kōrero tūtohu whenua. Kua kōrerohia

te āhua o te reo tuku, inā ko ngā piki me ngā heke o te reo, tae atu ki te

whakapāoho. Kātahi ka kōrerohia te whakakōrerotanga o te tinana me ngā momo

puritanga ā-ringa hei whakaariari i ngā kupu kōrero. Ahakoa kāore i āta kōrerohia,

ko te mātau o te kaikōrero ki te whāngai i tōna wairua ake ki roto i ngā kupu me

tōna pūkenga ki te hī ake i ngā kōrero rerekē e kitea ai tōna ahurei i tō tētahi kē.

Koinei ngā momo pūkenga, ngā momo pūmanawa e kitā ai te hunga whaikōrero ki

ngā mahara o ngā reanga hei muri i a ia, pēnā i te maumahara o ngā kaikōrero i

tēnei tuhinga ki ngā pūkenga o ō rātou nā kaumātua kua huri wairua ki te marae

ātea o te rangi, ki reira pea whaikōrerorero ai ki a rātou anō. Nā reira, ka waiho ēnei

hei taumata mō ngā manako o te hunga whaikōrero, hei panekiretanga rānei mō ngā

manako o te hunga Māori e whakapono ana, āe rā, ka taea noatia ngā ikeiketanga

mena ka whakaopeopehia, mena ka ū.

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Te Wāhanga Tuawhitu

Ko te mana o te whaikōrero

Ka noho ngā tini pūkenga o te tangata whaikōrero, otirā, o te whaikōrero tonu, i

kōrerohia i te wāhanga o mua ake nei, me ngā whakaritenga ā-tikanga, hei tāhuhu

mō te whaikōrero pai, mō te pai whaikōrero, mō te pai tangata whaikōrero hoki.

Kua kite rā koe i aua putuputunga kōrero e pā ana ki te mana o te whaikōrero, otirā

o te kaikōrero hoki, i roto i ngā wāhanga e arataki mai nei i tēnei nā, nō reira, kua

hokia anō taua kaupapa i konei hei kaupapa kōrerorero anō mai kore e kitea te

whakahirahiratanga o te mahi whaikōrero. Ka huatakitia ā tātou kōrero ki ngā paku

whakamārama o te mana, inā, ko te mana, ki a Barlow (1991: 60) ko:

te kaha mau tonu o ngā atua. Ko ia anō te ahi kā tonu, kāhore tōna tīmatanga, kāhore anō tōna whakamutunga. Ka pikitia ake e Tānenuiarangi i te toi huarewa kia riro mai i a ia te mana tapu o nga atua, e kīa nei e ngā tūpuna ko te ahi kōmau. Kīhai i riro taua mana i a Tāne, engari ko te wānanga anake i mauria iho ki a Papatūānuku hei tohu i a ia me pēhea e whiwhi ai ki taua mana tino tapu, arā, ki te ahi kōmau. I te wa ka mahia e ngā tohunga ō rātou tikanga tapu ki runga i ngā marae, tūāhu rānei ka tahuna e rātou he ahi tapu hei tohu i te ahi kōmau, arā, te mana tapu o ngā atua. Na ngā mahi pēnei e whakaritea ana i runga i te tohungatanga, arā, te kurataininihi, ka āhei ngā tāngata tohunga te tomo ki roto i ngā whare maihi.

He whānui kē tōna āhua, he uaua kē te whakarāpopoto, nā reira, ka paku

whakamāramatia ngā wehewehenga o te mana hei ārahi noa i tēnei wāhanga o

tēnei kōrero. Ko ētahi o ngā momo mana e kōrerohia ana i te ao Māori i ēnei rā ko

te mana atua, ko te mana tupuna, ko te mana whenua, ko te mana tangata. Kei

tēnā, kei tēnā o ēnei ōna anō marau. Kua paku kōrerohia te whai wāhi o te ‘mana

tupuna’ ki te mahi whaikōrero i raro i te kaupapa o te ure tārewa.

7.1 Ko te mana atua

Kua paku kōrerohia hoki te mana i whai wāhi ai ngā atua Māori i roto i te

whaikōrero i raro i a Tāne rāua ko Tū-mata-uenga. Ko ngā kōrero a Shirres (Mana

and the human person: Pae tukutuku) e whai ake nei ēnā e tūhonohono ana i te ira

tangata ki ngā atua Māori e kī ana ko te mana atua te mana i hua mai ai i te ao

wairua. Kotahi tonu te tangata me te whenua, nā reira, kotahi tonu me ngā atua.

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Ko te ao wairua te pū o te mana me te tapu, anā, “ko te tapu te mana o ngā atua,”

inā hoki, he momo atua ki tēnā āhuatanga o te ao, ki tēnā āhuatanga o te ao. E ai

ki ngā kōrero a Shirres (Mana and the human person: Pae tukutuku):

Some see Taane as responsible for human beings. Others see Tuumatauenga as the one responsible. According to the Arawa traditions as recorded by Te Rangikaheke, we are identified with Tuumatauenga and an undated manuscript, claimed by John White to be from a Ngaapuhi source, speaks of us humans as being made by Tuumatauenga: A ko Tu te atua nana i hanga te tangata, a ko Tu te atua o te tangata. Tuu is the spiritual power who made the human being. Tuu is the spiritual power of the human being.

I kōrerohia hoki e Shirres ngā whakamārama a Te Rangikāheke mō Te Arawa e kī

ana nā Tū-mata-uenga i whai wāhi ai te ira tangata ki ērā atu o ngā atua, inā, i

patua katoatia ngā tuākana me ngā tēina o Tū-mata-uenga e ia, hāunga a Tāwhiri-

mātea. Nā reira, he kaha te kitea o ngā āhuatanga e pā ana ki ngā atua nei i roto i

te mahi whaikōrero. Koinā hoki te whakamārama a Kruger (Uiui, 2003) e kī nā ia

ka whāia e te kaikōrero te āhuatanga ki a Tū-mata-uenga, ki a Tāne-mahuta rānei.

7.2 Ko te mana whenua

Ko tētahi momo mana e whai wāhi nui ana ki te whaikōrero ko te ‘mana whenua’

inā hoki me whai tūrangawaewae te tangata e kaha ai tana tū. Nā Shirres te

kōrero, ko te mana whenua te kaha i ahu mai ai i te whenua, ā:

A return to one’s rural marae is also a return to the land, to one’s roots in the soil. After the birth of a child the pito, ‘umbilical cord’, and the whenua, ‘afterbirth’, are buried in the ground or placed in a tree used for that purpose. The whenua, ‘afterbirth’, is also the word for land and the burial of the umbilical cord and the afterbirth ensures a strong link with one’s own land. Papatuanuku the land is mother and the source of nourishment and shelter for the people (Mana and the human person: Pae tukutuku).

Koinei te pūtakenga mai o te mana tū o te tangata whenua e kōrerohia ana e

Pukepuke (Uiui, 1997), arā, “Ko ō ihi, ko ō mana, ko ō āhuatanga katoa kei tō

tūrangawaewae. Kei ō iwi, kei ō maunga, kei ō hiwi.” Ko ētahi o ngā kōrero a

Shirres (Mana and the human person: Pae tukutuku) e whai ake nei he kōrero mō

te Kīngitanga, engari, e kōrero ana hoki mō te here o te tangata ki ōna whenua

ake. Anei aua kōrero,

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a major factor in having mana as a people is the ability to express mana through the exercise of hospitality. So, in the 1850s when Tamehana Te Waharoa approached different chiefs around the country asking them to accept the title of King of Aotearoa, they refused, one after the other. In refusing they referred to the land over which they had control and to its food resources.

Ko tāku ake whakamāori i tēnei kōrero, anō nei, kei ōu whenua ake tōu kaha ki te

tū ki te poupou i tōu mana. Ko te tūrangawaewae tēnei e kōrero nā Robb (1992:

11):

Turangawaewae. A place to stand. This commonly-heard expression has some similarities to what is meant in English by the term ‘home’ in its most abstract sense – meaning not so much the house you live in, but the place on earth where you belong. The idea of ‘belonging’ implicit in this, however, has nothing to do with ownership in the European sense, but rather that you ‘belong’ to the land, not the land to you. To Maori people, turangawaewae is the place of their roots, the place from which they have sprung, the place to which they may return and feel at one.

Mehemea ka āta whakaarohia tēnei kōrero a Robb, ka kitea te mana pū o te mahi

whaikōrero, me te āhei o te tangata ki te whaikōrero. Nā Walker (1996: 134) te

kōrero e pā ana ki te tangohanga o te mana o te kaumātua nā te hara o aua

kaumātua:

a group of innovative, action-oriented women in the Waikato put up the weights of seven kaumātua by denouncing them on the marae. They were stripped of their speaking rights on the paepae.

Ahakoa e kōrero kē ana tēnei mō ngā hara ā-ture Pākehā nei, e ngau tonu ana te

whakamā i taua hunga i te korenga e āhei ki te tū i ō rātou tūrangawaewae ake me

ōna mana ki te whakarangatira i te kupu kōrero. Kia whai tūrangawaewae te

tangata, ka tangata whenua i roto i te kaikōrero taua whenua e kaha ai, e pakari ai,

e angitū ai tana tū i runga i aua whenua: he ‘tūrangawaewae ā-whenua,’ he

‘tūrangawaewae ā-whakaaro’, he ‘tūrangawaewae ā-whakapono.’

7.3 He tapu te whaikōrero

He aronga anō i whakahuahuahia i te kōrero a Temara (Uiui, 1997), arā:

Ko te whaikōrero, me tapu ngā kōrero, koirā te āhua o tēnei mea, o te whaikōrero. Mehemea au i te kōrero i runga i te marae, tapu, tapu ake nei ngā kōrero. Ka wareware ake i a koe te reo kaipaipa noa iho, te reo kōrero noa iho, te ao noa nei, ka tīkina e koe ko ngā kōrero ātaahua, ko ngā kōrero

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tapu, ka taea hoki e koe te whiu i tēnei mea i te kōrero i runga i te marae, i te mea ko te whakataukī hoki o tēnei mea o te marae, ki a Ngāi Tūhoe, ko te umu pokapoka. Ko tāna mahi he whakatutū i te puehu, ā, he koti i te kakī o te tangata, koirā te āhua o te umu pokapoka a Ngāi Tūhoe, ko te wāhi e taea ai e koe te whiu i te kōrero, te whiu i te patu, ki te kore e tika ō kōrero . . . nā, he tapu te āhua o ngā kōrero, kei noho nei te tangata ka pōrearea i mua i a koe, te tamariki rānei, te kurī rānei, te pōrearea i mua i a koe i a koe e kōrero ana, nā te mea, kei te tapu ō kōrero i te kaha o te piki o te ngoi, o te oho rānei o te mauri o te tangata i a ia e tū rā ki te kōrero, ā, i a ia e tapu rā ana kōrero, kātahi ka whakapōreareatia mai a ia e te tangata poka noa te haere i mua i a ia, ē, i te wā pea o mua, e taea ana te kī, ka tau te patu a te kaikōrero ki runga i te mea e pōrearea ana, e whakararuraru rā i ngā kōrero.

Kua whāia anō te tapu o te kōrero e Hohepa (Uiui, 1997) i roto i āna kōrero nei

mō Te Arawa, inā:

Ko te whaikōrero ki a Te Arawa he kōrero tapu tonu tēnei kōrero, nā te mea, ka kite ana koe, ka rongo ana koe i ngā kaumātua, ngā tāngata o Te Arawa e whaikōrero ana, ka tīmatahia ā rātou kōrero ki te pōhuatau. Ko ngā pōhuatau nei nā he whakatauāki ētahi, he karakia ētahi, he ngeri, he haka wēnei momo pōhuatau.

Ki te whāia tēnei o ngā whakamārama a Hiko Hohepa mō te whaikōrero, kātahi,

ko te pātai e toko ake nei i roto i te ihomatua, nā wai i whakatapu te whaikōrero?

Inā ki a au nei, kei te āhua tonu o te hui ngā tohutohu ki te kaikōrero me pēhea

anō tana hari i a ia i a ia e tū nei ki te whaikōrero. Kei te āhua tonu o te hui ngā

tohutohu ki te hunga whakarongo. Ko te nuinga o ngā whaikōrero i runga marae e

kitea ana i ngā tangihanga, otirā, he pōhiri ki ngā manuhiri, kāti, mena he

tangihanga te kaupapa koia rā ko te whakapono o te Māori ki ngā tapu o te mate,

ko tōna wehi ki te mate, nā reira, ka whai mai ko ngā kōrero hoki rā he hōhonu,

he hāngai, he kauanuanu i te tapu e haere ngātahi ana me te mate. Ko te reo hoki

ia he reo whai wairua tapu, ā, he uaua pea ka kitea te kōrero whakakata tāngata i

te huihuinga tangi i ō tātou mate. Heoi, ehara kau i te mea ka kore rawa e kitea, ka

kore rawa rānei e rangona he kōrero whakatangatanga pāpāringa, he mahi

katakata. Ki te tū mai tētahi, he hoa tonu rā ki te tūpāpaku, kua hīa ake ngā

maumahara ki ētahi mahi i waenganui i a rāua ko te kaikōrero, nā, he wā anō e

puta ai he mahi tinihanga i te mea koinā ngā maumahara ki te hunga e tīraha mai i

te pouraka i te wā e ora tonu ana ia. Engari, ka whakapuakina te pōuri i runga i te

aroha, i runga rānei i te riri, ki te tūpāpaku i runga i ngā taumata whakanui, i

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runga i te wairua tapu ka tahi. Whai muri i terā ka whakapuakina ngā kōrero

whakahohou i te rongo me te rangimarie.

Anei hoki ngā kōrero a Shirres (Tapu: Pae tukutuku) mō te tapu o te tangata hei

aronga anō mā tātou:

A thing has its full mana, is fully powerful, when it has its full ‘being’, when it is fully alive, fully active. Mana is the power of being, a power that is realized over time. On the other hand a thing has its full tapu as soon as it begins to exist. What its tapu is is related, not to what it is, but to what it can become. The child who is of chiefly line has not yet the mana, the power, of a chief, but has already the tapu of a chief. Tapu is being with potentiality for power. So, tapu - being with potentiality for power, for mana, is our greatest asset.

Ko tona mea nui he tapu. ‘One’s greatest possession is tapu’.

Nō hea te tapu nei? Nō ngā tīpuna. Nā, ko te mana tupuna nei, e ai ki a Barlow

(1991: 60),

te mana e rere iho i roto i ngā kāwai rangatira, arā, i ngā ariki me ngā rangatira e whai mana tapu. Ka tupu ake he uri, ka tupu anō hoki te mana o ō rātou tūpuna, motuhake rawa ina ka mau tonu rātou ki ngā tikanga tuku iho i ō rātou wheinga.

Nā rātou i uta ki runga i te mahi whaikōrero, nā rātou i whakauru ki roto i ā rātou

whaikōrero. He aha i whakatapua ai? Kia mana ai te mahi whaikōrero, kia

rangatira ai te kaupapa.

7.4 Ko te mana tangata

Kua kōrerohia te mana atua, te mana whenua, me te tapu, nā runga i ēnā hei

papanga ka huri ngā kōrero i tēnei wā ki te mana tangata.

Ko ia tēnei te mana i riro mai ki te tangata i runga ake i tōna kaha ki te whai i tētahi tohungatanga mahi me te mātauranga. Pērā i te toa whawhai, e mana tōna nā tana kaha ki te mau ki ngā mahi a Tūmatauenga. He mana anō tō te wahine i roto i āna mahi tiaki tangata me āna mahi karanga manuhiri, manāki tangata hoki i runga i ngā marae (Barlow 1991: 61).

He pēnei hoki ngā whakamārama a Kruger (Uiui, 2003) e paiheretia ai te mana ki

te whaikōrero a te tangata:

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Ko tā te whaikōrero he kukume mai kia piri, kia mau, ā-hinengaro tēnei rōpū ki tērā rōpū. I whakatautauhia ai ngā kōrero whakapapa, ngā whakataukī, ngā pepeha, ngā pū kōrero, hei whakakoi, hei whakaoho, hei whakamenemene, hei whakaatu i te mana, i te mauri, kei tēnā iwi, kei tēnā iwi, nō reira, ki a au nā, koirā te tino kaupapa o te whaikōrero. Hei whakaoho i te hinengaro, hei whakaae i te mana o te kaikōrero me tōna whānau, hapū, iwi.

Kei roto i ngā kōrero a Gudgeon (1905: 4) ngā kōrero mō te mana ake o te

tangata; anei:

A man is said to have mana when he possesses genius, audacity, and good fortune in a marked degree, for these are the signs of mana, and so long as he can retain these gifts he is regarded as a man altogether above the common herd, and one not lightly to be offended.

Inā hoki, ka whai ko ngā kaupapa e pā ana ki te titiro a tētahi ki tētahi, kua arahina

ā tātou kōrero o te mana tangata e Barlow rātou ko Kruger, ko Gudgeon i runga

ake nei kia maumahara ai tātou ki te titiro a te tangata whenua ki ngā kaikōrero

manuhiri, ko te titiro hoki a ngā wehenga manuhiri ki ngā kaikōrero o tētahi atu

wehenga i roto i te manuhiri. Hei tēnei wāhanga tirohia ai te pānga o te

whaikōrero ki te mana o te tangata, ki te mana o te marae, o te hapū hoki, me te

whakaaro o ngā kaikōrero ki ngā kawenga o te whaikōrero.

"Ko tēnei mea ko te whaikōrero, koi mahara koutou, tātou, he mahi taumaha”

(Tupe: Uiui, 1996). E tautoko ana au i ngā kōrero a Hieke Tupe he mahi taumaha.

He taumaha ā-hinengaro nei, ka tahi, he taumaha ā-ngao, ka rua, inā hoki, te roa o

te noho a ngā pae tangata whenua i ngā pae tangihanga e toru rā neke atu rānei te

roa o ētahi huihuinga. Ko te taumahatanga hoki, ko te tū a te tangata i tōna kotahi

i waenganui i te pārae o te marae ki mua o te iwi me te whakatākotokoto haere

hoki i āna kōrero. Ko te taumahatanga hoki ko te whakawāwā a te hunga

mātakitaki, whakarongo hoki, i āu kōrero, i ōu whakaaro. He aha i pēnei ai?

Ahakoa pēhea, he kaha ngā tāngata katoa ki te whakatauriterite i tētahi kaikōrero

ki tētahi, ka mutu, kua āta whakaaroaro anō ngā kaikōrero ki te pai o ā rātou

kaikōrero kei kōrerohia. Nā reira, he momo whakataetae tonu te mahi whaikōrero

i ētahi wā. Kua riro mā te whaikōrero te tangata e whakamanamana, inā tā Best

(1974: 98):

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Perhaps the Maori sense of dignity was seen to its greatest advantage at the clan or tribal assemblies, whereat speech-making was much indulged in.

Hei tā Salmond (1975: 58):

The formal speeches establish relationships between groups and allow both groups and individuals to vie for prestige within a tightly controlled framework of rules.

Anā, "Oratory is the way for a man to win fame in Maori circles so they move to

many hui throughout the year” (Salmond 1994: 148). Tērā anō te kōrero a

Salmond (1994: 124-125) he mahi atu anō tō te marae me ngā tikanga e

whakahaerehia ana i konā, arā,

the marae is still the major political arena, and young leaders who want to influence their people have to master the ritual forms; but even more than this, the marae and its rituals have been caught up in a search for identity.

Ki a Best (1974: 97):

We are quite unable to conceive the force of public opinion in a communistic society; it has a crushing effect on the recalcitrant. In the Maori community the powers of public opinion were remarkable, and had no small effect in the preservation of law and order. A marked feature of the social life of the people was that of public discussion of all proposals and activities.

Kei te maumahara hoki au ki te tangihanga o tōku koroua.31 Kāore tētahi o ōku

mātua kēkē, he tama tonu nā te koroua nei, i whakaae ki ētahi o ngā whakaritenga

e pā ana ki te wāhi i whakatauhia ai kia tāpukehia te koroua rā. I tōna riri he

kōrero whakahē i whiua e ia e whakapae ana nō ētahi o te whānau te hē. I te mea

hoki i whakaputaina ērā kōrero ki mua i te aroaro o te huinga tāngata i tae ake ki

taua tangihanga, arā, i te marae ātea, he taumaha anō ērā kōrero ki te hunga mōna

ērā kōrero, otirā mōna anō hoki nāna i whiu aua kupu. Ka tū ake tētahi atu o

ngā koroua32 rongonui i taua wā ki te whakautu, mai kore e ea ngā whiunga kupu

31 Ko te tangihanga o Sonny White i Mātaatua marae, Rotorua, 1980. 32 Ko John Te Rangiāniwaniwa Rangihau o Tūhoe.

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i tāna whakautu. He āhua pēnei nā tāna whakautu, ‘. . . he wā tōna ka hoki mai

koe ki te kohi i ngā kōhatu kua whiua e koe hei hoa mōu.’

Ahakoa he mana tō te tangata, kīhai ki tā Winiata (Whakawhiti Kōrero, 2002), i

pērā i ngā tātai ariki, karekau tonu ētahi e whaikōrero. Nā te whakapapa anō hoki

kua herea te tangata ki tōna iwi, inā te whakamārama nei:

He nui nā āhuatana o te whaikōrero. Me hīmata atu e tāua i nā maunga e kīa ai e rātou ko koe ko te tangata te kākā tarahae o ngā maunga e tū, tā te mea, koirā ō maunga kārangaranga. Ka whai koe i ētahi kōrero māhau hei whakanui i tō maunga, i tō awa rānei, tō hapū rānei, tō iwi rānei. Tā te mea, ka tīkina e koe he kōrero māu i ō maunga, i ō awa, i ō iwi, i ō hapū, koirā ki a au rā te whaikōrero. He aha rā ngā kōrero o tērā maunga, o tērā awa? . . . Ko ō ihi, ko ō mana, ko ō āhuatanga katoa kei tō tūrangawaewae kei ō iwi, kei ō maunga, kei ō hiwi (Pukepuke: Uiui, 1997).

Ki a au nei ko te tohu nui o tēnei whakamārama a Kimoro Pukepuke i runga nei,

me āta whiriwhiri te iwi ko wai te tangata ka tū ki te whaikōrero, me āta

whiriwhiri anō e taua tangata ngā kōrero e puta ai i tōna waha, me tika anō tāna

mahi me āna tikanga e whai ai ia i ngā marae o iwi kē, otīa, i tōna ake marae hoki,

inā rā, he hē tonu te hē ahakoa kei hea te tangata. Ki ahau nei, kei te āta

whakatairanga tēnei whakatauritenga a Kimoro Pukepuke i te mana o te tangata

whaikōrero ki te mana o te whenua i te mana hei kaupapa whakahirahira, nā, he

tohu nui tērā whakatauritenga mana ki ō te iwi Māori whakaaro, ki tā te iwi Māori

titiro hoki inā te kōrero ‘Whatungarongaro te tangata, toitū te whenua’.

Arā kē te tiketike o te mana whenua ina whakatauritehia ki te mana tangata. I a au

e mātakitaki atu ana i te hunga whaikōrero kua pā mai te anipā i te kore pea e tino

mārama tēnei āhuatanga ki ētahi kaikōrero, inā, ki ōku whakaaro kāore ētahi o

ngā whaikōrero e eke ki ngā taumata, ā, ka mahue i a rātou te aro nui atu ki te

mana o te whaikōrero me te mana o te iwi e kawe nei rātou. Anā, ko taua kōrero

anō i kōrerohia e au mō te āhua o te whaikōrero me te aronga nui a te kaikōrero ki

tana iwi whānui inā kua riro māna e wahawaha ngā kōrero me ngā whakaaro o te

iwi mō te kaupapa o te rā, anā, ehara ko ia anake tēnā e kōrero ana, engari, ko

tōna iwi kē, arā, ko te kaupapa ‘formalisation’,

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removes the authority and the event from the speaker himself so that he speaks when using formalisation less and less for himself and more and more for his role (Bloch 1975: 16).

Mena i mārama ki a rātou te wāriu o te whaikōrero kua kore ētahi e tū noa me te

kore anō e āta whakatakoto kōrero, te kore e āta whakapuaki whakaaro hōhonu, te

kore e āta whakaaro ki te pupuri i tōna mana me te mana o ōna hononga katoa,

engari, kua tū whakahīhī kē, kua tū rangatira, ā, kua anga nui atu

ngā kaimātakitaki, ka mutu, ka arohia te pai o tana tū me ngā kōrero e puta mai

nei i tōna waha.

I runga hoki i te kaupapa nei mō te mana o te iwi me whai whakaaro hoki ki ngā

pae, ahakoa kua kōrerohia i Te Wāhanga Tuawaru e pā ana ki ngā tauira tū, arā,

ko pāeke me tauutuutu, inā:

Prestige factors also control the composition of each “side” of speakers. The most important men in the party speak first and last. Initiating the proceedings and closing them off, while the number of speakers for each side reflects current judgements of group prestige. . . . Minor groups or close kin (following the principle “let’s not stand on ceremony”) receive a brief three or four speech welcome, while important guests are faced with six or seven speakers (Salmond 1975: 48).

He tohu mana hoki ēnei āhuatanga, arā, ko wai ka kōrero tuatahi, i waenganui, i te

mutunga. Mena ko te Kuīni o Ingarangi te manuhiri, kātahi pea ka taki hiahia te

katoa o ngā kaikōrero tangata whenua ki te whaikōrero. Heoi anō tā Salmond

(1975: 49) he whakaataata i te hanga o te hunga manuhiri hei āhuatanga arataki i

te hunga tū ki te whaikōrero, arā: “Oratory then acts as a ceremonial buffer

against invasions of prestige, and the greater the mana of the visitors, the more

oratory they should elicit.”

I runga i te whakaaro whakarangatira i te manuhiri, i te tangata whenua rānei, ko

te kōrero a Mihipeka Edwards (1986: 26) mō ana mahi karanga, me āna

whakamārama whakataurite i te taha whaikōrero, inā, ki te karangahia ia ki runga

i te marae e tētahi kōtiro, ka tonoa e ia tētahi atu mea taitamariki hei whakautu, i

te mea, hei tāna, he mahi whakaiti te karanga a te kōtiro, a te kōhine i te hunga

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taipakeke. Ko taua āhua anō ki te taha whaikōrero. Ki te tū mai tētahi taitama i te

pae o rāwāhi atu, ka kore pea tētahi kaumātua e tū ki te whakautu, ko te whakaaro

ia, he takahi mana kē taua tū a te tama, nā reira, ka kore pea ia e tū ki te

whakarangatira i te kaupapa i runga i te kore o te pae o tērā taha e whakarangatira,

e kauanuanu i a ia.

7.5 He kanohi koe mō te iwi

Kua kōrerohia te āhuatanga ki te iwi, nā reira, ka whakawhāitihia mai ki te tangata

i tōna kotahi anake. E kī ana a Salmond (1975: 50): “For individuals, oratory is

the prime qualification for entry into the power game.” E ai hoki ki a Andreas

Reischek i roto i tā Mahuta (1974: 1), he nui te mana o te tangata pūkenga ki te

whaikōrero, anā, me mātua whakaata e te rangatira tōna mōhio ki te whakairo i te

kupu, me tana pai ki te whaikōrero. Ahakoa e whakaaro whakaroto ana te tangata,

me aro nui tonu te kaikōrero ki te hua whānui o tana mahi whaikōrero.

For tribal and sub-tribal groups in contemporary New Zealand, then, mana is an asset which rises and falls with their ceremonial performances, and is heavily dependent upon a cadre of seasoned orators (Salmond 1975: 50).

Anā, ki a Tauroa (1986: 73), “they [speakers] feel a responsibility to themselves,

their people, and their marae, to speak to the best of their ability.” Anei hoki ngā

kōrero a Shirres (Mana and the human person: Pae tukutuku) e whakaata ana i te

tūranga whaikōrero a te kaikōrero i roto i tōna iwi:

To be a person is not to stand alone, but to be one with one’s people, and the deeper the oneness the more we are truly persons and have that mana tangata. The persons we stand one with are not only the living, but even more so the ancestors, those members of the family who have already gone before us. So basic to being a person and to being Maori is to be whaanau, family, not just with the living, but also with the dead.

He kaha hoki te paihere a Binney (1984: 346) i te tangata mai i ngā rā kua taha ki

te wā e ora nā ia, inā: “On the marae, a man speaks in the name of his ancestors.

His knowledge and mana are derived, at least in part, from them.”

Kei te maumahara au ki te kōrero a tētahi o ōku mātua kēkē i a ia e piri ana ki

tētahi rōpū i a ia e noho ana i Pōneke, anā, he āhua pēnei ngā tohutohu ki a ia,

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otirā, ki a rātou ngā uri o Tūhoe e noho ana i Pōneke: “Remember, you are Tūhoe

first and Māori second” (Rangiaho: Kōrero Whakamārama, 1999). Kia

maumahara anō tātou ko te iwi Māori tonu tētahi iwi e kaha ana ki te whakawā i a

ia anō; ōna tikanga, āna mahi, āna kōrero. Nā, ko te mahi whaikōrero nei, nā te

Māori tonu tēnā mahi, nā reira, inā whiua tētahi kōrero, ki te hē te kōrero a tētahi

o ngā tāngata whaikōrero i runga i te marae ko te whakaaro tuatahi o te hunga e

mātakitaki mai ana, e whakarongo ana hoki, nō hea tērā tangata, ko wai te iwi?

Mena e whakaputa kōrero ana i waenganui i tōna rohe ake, ā, kāore i te pai, kāore

rānei i te tika, ko te whiu o te kōrero a te iwi mātakitaki he pēnei nā, “koia anō, he

pērā anō rātou o tērā whānau, arā, te momo o Mea, he pērā rānei rātou ngā tāngata

o tērā hapū”.

Mena e hē ana te whaikōrero i waho o tō rohe ko te whiu a te hunga mātakitaki he

whakaiti anō i te rohe whānui, i te iwi i ahu mai ai te kaikōrero. Mena e

whakaputa kōrero ana i waho o te huinga Māori, kātahi ka whiua kē ko te iwi

Māori whānui ki te kōrero whakatakē mō te hē o tō kōrero, o tō mahi rānei. Heoi,

ki te pai te whaikōrero a te tangata he mihimihi kē tā ngā kaimātakitaki, arā, kua

mihimihi kē i te tangata ake, kua mihimihi i tōna hapū, kua mihimihi i te whānau,

kua mihimihi i tōna iwi, kua mihimihi i te iwi Māori whānui rānei, nā reira, kia

tika mai i a koe, kua tika mai ko koe ake, ko te whānau ake, ko te marae ake, ko te

hapū ake, ko te iwi ake, ko te iwi Māori whānui tonu, nā reira, kia hē mai ko ia

kua hē katoa mai hoki ōna tātai katoa: whānau, hapū, iwi, tīpuna, uri, katoa atu.

Inā rā, he pēnei te ia o te kōrero i whakahuahuatia i runga rā. Hei ētahi wā

whakaaro kē, he hiahia kē, he kawenga kē tā te kaikōrero, inā, ka tirohia kētia te

whaikōrero hei huarahi whakamanamana i te tangata “. . . young Maoris entering

the ministry are actively encouraged to learn how to whaikoorero” (Mahuta 1974:

19). Ehara ko te hunga whai minitatanga anake te hunga e pēnei ana, arā noa atu,

arā noa atu. He whaiwhai mana te pūtakenga mai o te mahi whaikōrero ki ētahi.

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7.6 Ko ō wai tikanga hei whai?

Ko tētahi o ngā uauatanga o te haere ki marae kē i iwi kē he pēnei kē, ko ō wai

tikanga me whai e te manuhiri inā taupatupatu ngā tikanga o te marae e haere ai ia

ki ērā o tōna ake marae, o tōna ake rohe rānei? Ko ō kōrero i runga i te marae, ko

ō mahi i runga i te marae me tika, engari, me tika ki ā wai titiro, ki ō wai

whakaaro, ki ō wai whakapono, ki ā wai tikanga? Me tika ki ā te manuhiri, ki ā te

tangata whenua rānei, inā hoki te kōrero rā, ‘Mahia tā ngā Rōmana mahi, ina

haere koe ki Rōma’. Arā hoki ngā kōrero o nehe mō tēnei āhuatanga:

Wounded vanity was the cause of much trouble. They were often on the look-out for an insult and, so countless were the opportunities offered by the breaking of ceremonial laws or ancient customs, by innocent speeches that could be twisted into allusions about some past tribal defeat or some chief’s conduct, that offence was almost sure to be taken and bloodshed to follow (Tregear 1973: 37).

I whakaarahia ngā whakaritenga e tika ana mā te manuhiri i mua i te marae e

Robb (1992: 23) me tana whakamārama:

Respecting the traditions of the marae and its significance, and especially acknowledging the symbolic representation of the ancestor embodied in the wharenui, are both essential disciplines. The strict traditions and protocol of marae visits must be honoured. A high level of respect is demanded.

Tērā te haere a Te Taitokerau ki roto i a Te Arawa, me tā rātou whai i ngā

āhuatanga e mātua whāia ana e rātou, kātahi ka kōrerohia e Te Arawa e tika kē

ana kia tatari rātou (Salmond 1975: 49). I roto i ngā mahi whaikōrero i waenganui

i Te Tai Tokerau me Ngāti Porou, ka kī a Ngāti Porou mā ngā tīkera, mā ngā ahi,

mā ngā kohatu hapī o te marae a Ngāti Porou e mihi, inā, te hā kore o ngā kōrero

a te tangata whenua ki a rātou. Kātahi ka tū ake a Te Tai Tokerau ki te mihi aroha

whakapāha mō tō rātou hara ki te manuhiri o Ngāti Porou (Salmond 1975: 49).

7.7 He haukoti, he whakapōrearea, he takahi i te mana o te kaikōrero, o te

hunga whakarongo rānei

Kei te mārama katoa ki ngā kaikōrero te mahi kauanuanu a tētahi i tētahi, nā reira,

ko te mana o te kaikōrero tētahi kaupapa me mātua whai whakaaro ngā

kaimātakitaki, otirā, ngā mātua me ngā kaitiaki tamariki.

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all should refrain from walking about in the immediate area of the marae-atea during mihi. One must never walk in front of a speaker. If children are present, they too must be restrained from walking across the marae-atea at this time (Tauroa 1986: 64).

Nā Kāretu (1978: 73) te kōrero:

‘Takahi korero’ is anathema to most speakers and anyone with even a modicum of good manners would realise that was a time not to cross the marae.

Ehara kau nei i te mea mō waho anake takahia ai te whaikōrero, mena e tū ana

ngā whaikōrero i roto i a Tāne-whakapiripiri, kaua te manuhiri e hoihoi mena kei

te whaikōrero tētahi. Kaua hoki e moe mena e whaikōrero ana tētahi. He hara

tēnā, he whakaiti hoki i te mana o te kaikōrero (Awatere n.d: 23).

Hei tā ētahi he hapa anō te kōrero Pākehā i roto i te whaikōrero:

When Pakeha groups visit the marae, the tangata whenua may ask visitors not to use English during the whai kōrero exchange on the marae-atea. Māori speakers among the manuhiri should respond to this request to honour the marae-atea by standing and replying in Māori, though it might have been their intention to allow their Pakeha friends to speak . . . sometimes interpreted as the height of rudeness. . . (Tauroa 1986: 72).

Ko tā Milroy (Uiui, 1997) e pā ana ki te kōrerohia o te reo Pākehā, taihoa kia oti

katoa mai ngā whakaritenga tapu o te whakatau manuhiri, ā, mō muri kē nei

tukuna ai rātou kia kōrero Pākehā.

Tērā anō te whakatūpato o te hunga e whakatūhia ana hei kaikōrero. Nā Tauroa

(1986: 76) te whakamārama, i roto i te ope ētahi rangatira mai i tēnā iwi, i tēnā

iwi, ko te kaupapa, ko te pōhiri i tētahi minita paremata. Te tukunga o te rākau

kōrero ki te manuhiri, ka tū kē mai he taitama hei waha i ngā kōrero mā te minita,

ka mutu, kāore ngā rangatira i roto i te ope i rata ki tērā, kia tū mai ko te taitama

hei kaikōrero mō rātou.

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7.8 He tauhou, he autaia: he kūare, he kore mōhio

Tērā ētahi wā ka haere te tangata, te manuhiri ki tētahi marae, anā, he waewae

tapu33 ia kāore ia i te mōhio ki ngā tikanga o tērā marae. Ko te tikanga rā ia i

whakamāramahia mai ki a au, me ako e te manuhiri ngā tikanga o te wāhi e haere

ai ia i mua i te taehanga ki reira kia mārama ai ki a ia. He pēnei ngā kōrero a

Kāretu (1978: 68) mō te kūare:

Ignorance of kawa is, in my opinion, no defence. In fact, I feel it is essential for people to find out about tribal etiquette prior to going to any marae in the country. . . . . . . I feel there is little point in laying blame anywhere. If we believe the time has come for some drastic action, it is more important to take a stand now and rescue what we can from those few kaumatua still living before they take their knowledge with them to the grave. . . . . . . Tūhoe do not tolerate ‘takahi kōrero’, but Ngati Kahungunu did not appear to consider it a breach of etiquette.

He nui ngā wā ka tohutohuhia te manuhiri e te tangata whenua me aha rātou mena

ka kitea he āhua ngaro rātou, arā, e rangirua ana ngā whakaaro e pā ana ki te

kawa, ki ngā tikanga whakatau rānei o tērā marae, ā, ka pai tonu te haere o

ngā mahi, o ngā tikanga nā te mea kei te mārama ki ngā manuhiri he aha tā rātou

mahi i runga i tērā marae. Heoi anō, he wā anō tōna ka kore tonu e āta ākona e te

manuhiri ngā tikanga e pā ana ki tērā marae, ā, ka whai kē rātou i tā rātou e mōhio

ai e tika ana i tō rātou ake iwi, rohe rānei. I reira kua taupatupatu pea ki ngā

tikanga ake o te marae kua tae rā ia, nā, ko tōna mutunga kua kore e whāia ngā

tikanga a tērā iwi, o tērā rohe, kua takahia ngā tikanga o tērā iwi, kua takahia te

mana o tērā iwi, kua hē tāna i mahi ai.

Nā, ki te takahia te mana o te tangata, me kī, o te tangata whenua nei, ko tōna

mutunga he riri. E rua ngā putanga o te riri nei. Ko te putanga tuatahi, tērā pea he

māmā noa te wairua o ngā kōrero whakatikatika a te tangata whenua i te

manuhiri, ā, ka aroha atu te tangata whenua ki te manuhiri me tō rātou hē i runga i

te kore mōhio, i runga i te kūare rānei. Ko te putanga tuarua, tērā pea ka whiua he

kōrero riri e te tangata whenua ki te manuhiri, ka kohete i a rātou mō tō rātou

hara. Ki te kohete riritia te manuhiri nā te takahanga o te mana, o ngā tikanga o te 33 Ko te ‘waewae tapu’ te karangatanga mō tētahi tangata, mō ētahi tāngata rānei koia nei te wā tuatahi kua tae rātou ki tētahi wāhi.

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tangata whenua, kāore hoki e kore ka pā mai te whakamā ki te manuhiri, ā, pā

tonu atu te whakamā ki te iwi whānui o te manuhiri, ki te rohe anō hoki i ahu mai

ai rātou nā runga anō i ngā whakamārama i kōrerotia e au i mua ake nei. Ka

maumahara hoki te tangata whenua ki taua hara, ki te takahanga o tō rātou mana,

ā, me uaua tonu, he roa tonu rānei, ka warewaretia tērā takahanga mana, tērā

takahanga tikanga a taua manuhiri i a te tangata whenua. Mai i tērā kua pāoro

rongonui te hē o te manuhiri rā tau iho ana ki taringa kē i iwi kē, anā, e kawe kē

ana i ngā kōhimuhimu, i ngā taunu, i ngā tāwai, i tērā momo. I tēnā kua mahara

anō ki te kōrero a Colenso (2001: 42):

He tao rakau e karohia atu ka hemo: te tao kii, werohia mai, tu tonu. A thrown wooden spear, if warded off, passes away; the spoken spear, when spoken, wounds deeply.

I runga hoki i tēnei kaupapa, ko te takahanga i te mana o te kaikōrero ake, inā,

“invective is liable to fly if a well-known orator is cut short” (Salmond 1994:152).

7.9 Kia tūpato i tōu pai

Nā Tupe (Uiui, 1996) i whakaara ake te āhua ‘taumaha’ o te whaikōrero hei te

tīmatanga o te wāhanga nei, anā, e whai tonu ana ēnei kōrero āna i tērā wairua:

Ahakoa kei hea te marae e haere ana koe, kia mahara koe, mahara pēnei nā, me īnoi koe i roto i tōu ngākau, kāre koe e mōhio pēhea ngā whakaaro o te iwi. Kei wētahi hoki kua kite i a koe, he rawe nōu, kua hāua koe, te hahau e kōrero nei au, kua mākutuhia koe, kua tangohia tōu mana i runga i a koe. Koirā te mea kia tūpato rawa atu. Te mea nui māu ko te karakia i roto i tō ngākau, te īnoi i te Atua kia manaakitia. Kaua e pēnei nā ka haere Māori noho[34], ā, kāo, engari, ki te mōhio koe ki a koe, ki te whakaaro koe i a koe, ki te īnoi mōu tonu, kāre rātou e kaha te kuhu mai ki roto i a koe, ahakoa pēhea, mō te haere ki hea noa iho, ki ngā wāhi tawhiti nei, koinā te wāhi kia tūpato rawa koe.

Ko tēnei kōrero āna e whakahau kē ana i te tangata kia tūpato i āna hāereere ki

waho atu o tōna rohe, ā, he whakatūpato kē i te pūhaehae, i te tarahae, i te

harawene o te tangata ki te tangata. Kei roto i te ao Māori te whakapono tērā te wā

e kaha tonu ana te whiu o tēnei mea te mākutu, te whaiwhaiā, te mate Māori, te

mauāhara, ā, kei ngā mahara tonu o ngā tāngata i tipu ake i tērā āhua noho 34 Noho: noa iho

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ngā whakatūpatotanga ki te whakaaro kino o te tangata ki te tangata, ahakoa he

wā whakangahau noa iho, kua pūāhae tonu ētahi tāngata ki ērā e whakarongonui

ana i a rātou i ngā huinga iti noa iho nei. Me tiaki tonu koe i a koe ahakoa kei te

ngahau noa iho koe, tērā ngā tāngata e mātakitaki mai ana me te kuku i te pūāhae,

i te mauāhara ki a koe nā tō pai (Grace: Kōrero Whakamārama, 1982).

Nā reira, he matawhā tō te mahi whaikōrero nei. Kei tētahi mata e mea ana kia pai

te mahi whaikōrero katoa, te reo, te tū, ngā tikanga, kāti, kei te matarua e mea ana

ki te pēnā koe tērā pea he raruraru anō ka hua mai i tērā. Kāore ō te Māori

mānukanuka i tērā inā te kōrero rā, ‘ko te hoa o te pai ko te kino’. Ko te mata

tuatoru tērā e pā ana ki te hē o te whaikōrero, ā, kātahi rawa te hara ki te hē te

tangata whaikōrero pērā i tāku i kōrero ai i te tīmatanga o tēnei wāhanga. Heoi

anō te wawata kia tokoiti haere tēnei hunga, heoi anō, ko te uauatanga o te hunga

matatoru nei, ehara ko rātou kei te hē, engari kē, kua hē te tiki mai a ētahi tāngata

e whakarongo mai ana, ka mutu, kua takahurihia ngā whakaaro o te kaikōrero me

āna kōrero, ā, hei reira kua werohia, kua wāwāhia, kua kimihia ngā hē o roto hei

ngoikoretanga e taea ai te whakaata mai. Hei ētahi wā, ki a au nei, ahakoa te pai o

te tangata, kua whakataetae kē ko ngā mana o ētahi, ā, kua whakaiti ētahi i ētahi

me te whakaaro anō kia whai mana kē rātou i tērā whakaitinga tāngata. Ko te

matawhā te mata o te hunga e ako ana ki te whaikōrero, e whakapakari tonu ana

ki te whaikōrero. Koia nei ngā ākonga o te mahi ahakoa te pakeke o aua tāngata

rā. Kāore anō kia eke ki tōna tohungatanga ki te whaikōrero, nā reira, kāore anō

ēnei kia pūāhaehia e te hunga tōmina ki ngā pai o te mahi whaikōrero. He hunga

whakatūpato anō tēnei i a ia, āna kōrero, tāna tū, āna tikanga, kia kaua hoki ia e

whiua e te kōrero whakahē, ā, ki ōku whakaaro kua nui rawa te hunga e taka mai

nei ki te wehenga matawhā nei.

He whakaaro anō tōku e pēnei ana, kua iti haere te whakaaro taumaha, te

whakaaro whakatutū i te puehu i ēnei rā, nā reira he nui ake te aroha, te wairua

māhaki, te wairua mākohakoha o te tangata ki te tangata. He torutoru noa

ngā haerenga kua tae au me taku kite i te mahi whakaiti a tētahi kaikōrero i tētahi.

Ki ōku whakaaro, nā te māmā haere o te whakaaro Māori ki ōna tikanga kua iti

haere tōna pūmautanga ki ngā tapu o ētahi mahi, pēnei i te mahi whaikōrero nei.

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Kua whakarērea ngā tapu, ngā taumahatanga e ētahi me tā rātou nanaiore kē atu ki

ngā kawenga o te whakapono, o te rangimarie, o te aroha, o te pai.

7.10 He tāwai i te tangata te whiu, he kanga, he mākutu, he whaiwhaiā, he

mauāhara

Tērā anō te kōrero a Tupe (Uiui, 1996), ahakoa ki ōku whakaaro e kōrero kē ana

mō te kore e tika o te whaikōrero a te tangata: “Kia tika tonu tō whakanoho haere

i ō kōrero. Kei waho te tangata e titiro mai ana ki a koe, te āhua o tō whakatakoto

i ō kōrero, ka taunuhia koe.” Nā reira me tiketike anō te mahi whaikōrero kia eke

ai ki ngā taumata kua whakatauirahia mai mōna. Ka kōrerohia e Waiariki (Uiui,

1996) tētahi o ngā pākeke mena ka hē tō kōrero, ka hāua tonutia koe e ia ki te

kupu tonu, arā, mehemea “kāore e tika ō kōrero i tā [Mea],35 kua kīa mai [e Mea],

he aha i tukuna mai ai ko te ihu hūpē nei hei kōrero?” (Waiariki: Uiui, 1996).

Tērā anō te kōrero a Eruera Stirling i tā Salmond (1980: 27-29) mō te kōrero a

tētahi kaikōrero o Te Aitanga-a-Hauiti, inā, i roto i tana whaikōrero ki a Eruera

mā o Te Whānau-a-Apanui. Ka mihia a Te Whānau-a-Apanui ‘he iwi kore waka’.

Ka tū ake a Eruera me tana whakautu ki taua whiu kōrero e āhua pēnei ana nā, ko

rātou o Te Aitanga-a-Hauiti kē te iwi kore waka, inā, nā te tohorā kē rātou i tiko

ki uta. Mutu kau ana te whaikōrero a Eruera, ka tū ake tētahi o ngā tino rangatira

o Tūranga-nui, ka rīriri i te kaikōrero o Te Aitanga-a-Hauiti mō tana momo tāwai

i te manuhiri, ka tahi, me te mea hoki, nā reira i whakahokia ai ngā kōrero a

Eruera e mea ana he ‘tūtae tohorā’ kē ko rātou, ka rua.

Kotahi noa te wairua o ngā kōrero kei mua ake nei, arā, ko te whakatakoto pai o te

kōrero, heoi anō, tērā anō tētahi aronga, tētahi whakatūpatotanga ki te hunga

whaikōrero hei whakaara ake i te mahara o te tangata, kāti, kua toro pērā kē te

hinengaro me ā tātou kōrero i tēnei wā. Ko tērā toronga e kōrero nei au e titiro kē

ana ki te taha wairua i roto i te mahi whaikōrero. I whakaahuahia e Morehu (Uiui,

1998) he kaupapa i runga i tētahi o ōna marae o Te Arawa ka pōkekahia atu tētahi

kaikōrero nā te hē o tana tū mai, heoi, he waimarie nō taua kaikōrero he pērā noa

35 Kua hunaia te ingoa o te kaikōrero.

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iho, inā, ko te hiahia kē o te hunga wāhine kia hīkina ngā panekoti, ā, mā reira

rawa e kati tana whaikōrero.

7.11 He whakaiti i te mana whaikōrero

He mea tiki ake e Te Wharehuia Milroy te tauira o ngā whaikōrero a te hunga

kaihaka i roto i ngā whakataetae kapa haka me te kikokiko36 o tā rātou whaikōrero

i runga i te papa whakataetae i roto i a ia i te mea he mea ngahau noa iho tērā, ā, e

tika kē ana kia tukuna ngā whaikōrero i runga i ngā marae i noho ai aua kapa. Ko

tā Milroy (Uiui, 1997):

Kia kōrero atu au ki a koe, i ngā kapa haka e tūtū mai rā i Rotorua i tēnei tau nei kawa katoa au ki ngā tāngata i whaikōrero mai ai. Kāre hoki pea he māka mō te whaikōrero, engari i whaikōrero, nā, ki ahau kua whakaiti iho tērā hei mahi ngahau noa iho. Ka kīnakihia atu ki ngā mea rā, ki a au he mahi ngahau noa iho tērā. Kua tangohia mai te wāhi tapu o ngā kōrero. Kua haria ki runga i te atamira, nē, i runga i tō rātou papa whakangahau ki te kōrero mai i ngā whaikōrero. Arā kē rā hoki ngā kōrero i te wā i haere ai rātou kia whakatauria rātou ki runga i te marae. He aha rātou i kore ai e kōrero i reira kē, ka waiho kē kia tū mai ki runga i te atamira ka whaikōrero mai ai i reira.

E mea ana hoki a Milroy (Uiui, 1997), he ngahau noa iho te mahi a ētahi

kaikōrero, heoi anō, “ehara tērā [te whaikōrero] i te kaupapa kia

whakataurekarekatia, kia whakatamarikihia.” Ko te pātai pea i ahau, tēnā pea, kua

whakatapua anō hoki te papa whakataetae kapa haka, nā reira, kua tika anō pea

tēnā hei wāhi whaikōrero, e ai ki te hunga kapa haka nei. Kua kōrerohia e tātou te

whaikōrero hei huarahi whai mana, nā, hei tā Walker (1996: 123), “Tame Iti, in a

symbolic gesture of mana, spoke from a ladder on Terere marae.” He mana

whakatipu tēnei, he mana waihanga kē rānei? Tērā pea ka tukuna he āhuatanga

whakaiti i runga i te hē o te whakaaro, inā tētahi kaupapa i whakamāramahia e

Salmond (1994: 152) e pā ana ki te tangihanga o Kīngi Korokī i te tau 1966, inā, i

pātaihia a Te Arawa kia whakapoto i ā rātou kōrero i te mea i waho te Kāwana

Tianara e tiaki ana kia pōhirihia. He riri nō Te Arawa i tēnei, ka kumea kēhia e

rātou ā rātou whaikōrero kia roa.

7.12 He tohu hē pea i te whaikōrero

36 Ko te whakamārama o tēnei kōrero, ‘kāore tētahi e rata ki te whakaaro, ki te mahi, ki te āhua rānei o tētahi atu. E āhua kawa ana te ngākau ki tērā tangata nā runga i te kore e whakaae ki tana mahi, ki tōna āhua rānei’.

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Kua kōrerohia ngā mahi hei whakatairanga i te whaikōrero me te tangata

whaikōrero, tēnā, ka pēhea hoki ngā āhuatanga whakamakuhane i te whaikōrero?

Hei te tīmatanga ngā kōrero nei mō ngā pūkenga o te whaikōrero, o te tangata

whaikōrero hoki, ngā maramara kōrero a Mahuta mō te whiuwhiu kōrero a te

hunga whakarongo mō te koretake o ngā whaikōrero. Tēnā ka paku whai wāhi ki

te kōrero mō te āhua hē nei o te whaikōrero.

Tērā pea ka nohopuku kē te iwi hei tohu kua hē te kōrero. Ko tētahi tauira i

kōrerohia e Metge (1986: 15-16), ko tētahi kaikōrero nāna i whakaputa āna kōrero

whakatakē i ētahi atu. E whakawhiti ana ia i te reo Pākehā me te reo Māori, me te

whakahua kōrero kanga ki te reo Pākehā. Te haeretanga atu a tētahi kuia ki a ia, tē

ai he aha, ka haere tonu ana kōrero. Ka tauhia te minenga e te wahangū, ka mutu,

ka tuohu katoa ngā pane o te hunga i reira. Mutu kau ana ana kōrero, ka noho ko

ia anake, kua kore rā ētahi e piri ki a ia, kua kore hoki tana whaea e tū ki te hiki i

tana waiata tautoko i ana kōrero (i te mea, mā te tū ake a te tangata ki te tautoko i

te waiata e tohu, he pai te whaikōrero a te tangata) (Archer 2003: 30). I tana

whakamā hoki, ao ake i te ata, kua wehe kē tēnei tangata i taua marae.

Ko tētahi atu, ko te rongo a te kaikōrero i ngā pākeke o te pae e kōrero ana ki a

rātou anō mōna e kī ana, “. . . E hoa, what’s that fellow talking about? He’s not

worth listening to!” (Metge 1986: 35). Ko tētahi o ngā kōrero a Salmond (1994:

172), “A man who speaks with his hands in his pockets is scorned; people say that

this is a sign he does not speak his mind. The best orators stand confidently on the

marae.” Ko te whakamāoritanga e pā ana ki te tangata e puru ana i (t)ōna ringa ki

(t)ōna pūkoro i te wā e whaikōrero ana, e mea ana, kei te mirimiri, kei te rakuraku

rānei taua kaikōrero i ōna raho, anā, ko te kīwaha e hāngai ana he ‘piriota

pūkoro’, arā, ‘playing pocket billiards’.

Ko te tino whakahē, kei te wahine, inā, nā tōna tapu,37 ka taea noatia e ia te tāne te

whakanoa, mena he pērā rawa te hē: “The tapu accorded a woman on a marae

acknowledges her “supremacy” over men” (Tauroa 1986: 79). Arā anō te tohu a

Taiepa ki a Archer (2003: 31) o te hē o te whaikōrero, inā ko tā ngā wāhine he 37 He nui anō ngā kōrero i tā Hanson & Hanson (1983: 86-94) mō te mahi whakanoa a te wahine.

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pare i ō rātou tuarā ki te kaikōrero hei tohu whakahē i tāna mahi, i āna kōrero

rānei. Ko te huataki mai nei o ngā kōhimuhimu a te hunga wāhine tētahi, ka

tīmata rānei te nukunuku haere (Archer 2003: 30). Ko te hīkoi anō tētahi āhua

whakahē: “Women may demean a speaker- may terminate a man’s speech with

waiata, walking in front of a speaker” (Tauroa 1986: 79). E ai ki a Salmond

(1994: 127):

If the speech is boring, they (the elderly women) chatter among themselves and when they decide that it has gone on long enough, an old woman related to the speaker may start up his waiata (final song), bringing his oration to a forced conclusion.

Kāore he aroha ki te tangata pēnā he roa rawa tana whaikōrero, ka kīa e ētahi,

“Kia poto te kakau o tō paipa”, nā, ki te kore ia e rongo i te wairua tohutohu i

tēnā, ā, ka kōrero tonu, ka tīmatahia te waiata hei poko (Salmond 1994: 152). Ki

te hē rawa, kua tākina mai te waiata e tētahi o ngā wāhine hei āta haukoti i te

kōrero, ahakoa kāore anō kia mutu tana whaikōrero (Archer 2003: 30). Ka kīa

tonuhia atu rānei kia noho kia raro.

Ko te mutunga kē mai o te aukati, ko tā te wahine whakapōhane atu, “. . . if a

woman wished to ridicule a man and show her contempt, she could in extreme

anger expose herself and turn her backside to the man” (Schwimmer 1966: 41).

Ko te take hoki e pēnei ai te wahine “If a speaker becomes insulting or cuts across

major rules of marae procedure, the older women apply the ultimate sanction of

the whakapohane” (Salmond 1994: 127). Inā anō te whakamārama a Salmond

(1975: 47) hei whakatauira i te whakahē a te hunga wāhine:

If a young or incompetent speaker pushes himself too far forward, or breaks an important rule, the old women of the tribe stand before him, turn around and flip up their skirts by way of graphic comment. The same might occur to an accomplished speaker who insults his hosts.

Ko te kōrero a Manawa Arahi: “On the marae, if you transgress and someone

reprimands you, you sit down and your whole day is miserable. Your whole mana

disappears” (Metge 1986: 61). He aha tēnā e kai nā i roto? He whakamā. Tērā pea

ka pau te wiki, te marama, te tau rānei, e ngau tonu nei te whakamā i roto i te

tangata nā te hē o āna mahi, nā reira, he whakatūpato katoa ēnei.

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7.13 He kapinga kōrero

He īnati noa iho ēnei kōrero mō te mana o te whaikōrero, mō te mana o te tangata

me ōna hononga, mō te whakaiti, mō te takahi mana, ā, tēnā pea mena i kite ā-

kanohi atu, i rongo ā-taringa rānei i te tangi o te reo i te wā e whakahuahuahia ana

ēnei kōrero e ngā kaikōrero, kua kaha ake te rongo mārika i te whakahirahira, i te

kauanuanu, i te taumaha pū nei o ā rātou kōrero. I te mea e takoto kupu noa iho

ana i konei, kāore pea e pērā rawa te kitea o te hōhonutanga o ēnei kōrero, hei

ahakoa, kua tāpirihia hoki ngā tini tuhinga hei whakatairanga anō i te tapu o te

mana, ā, ko te mea ia nā, kua oho pea te hinengaro o te tangata e aro nuitia ai te

mana o tēnei mahi whakahirahira, o te whaikōrero. Hei ngā wāhanga e whai ake

nei hoki e kitekitea anō ai, e whakaarahia anō ai te mana o te whaikōrero nā runga

i te mana o te pae, o te whakarārangi i taua pae, o te hanga hoki o te whaikōrero.

Nā te mea, ka āta kitea te mana o te whaikōrero, o te tangata whaikōrero hoki, ka

kitea te hāngai o tēnei kōrero a Hazlehurst (1993: 3):

In community councils or public assemblies those with noted powers of authority - with a deep knowledge of local history and lore-were particularly influential.

E mārama ana tēnei āhuatanga i te mea, he kaupapa mana nei te whaikōrero, inā

te kōrero a Royal (1992: 40): “The spoken word was very important to the old

people. They believed in the power of language.” Nā reira, ko te tūmanako ia, kua

whakaatahia e ēnei pitopito kōrero te mahi whakahirahira o te whaikōrero, inā te

kōrero a Tauroa (1986: 73): “Being invited to speak on the marae-atea is,

therefore, a very high honour.” He hōnore nui, he mahi rangatira, he kaupapa

whakahirahira, he nui noa atu te mahi whaikōrero i te tangata e waha kau noa ana

i ngā kupu. Nā reira, ka waiho ake mā ngā kōrero whakamārama a Tā Āpirana

Turupa Ngata e whai ake nei hei hī ake te whakahirahiratanga o tēnei kaupapa nā

runga i te tau o āna kupu, nā runga i te hāngai o āna kupu ki te whaikōrero, otirā,

te hāngai ki te tangata whaikōrero, nā runga hoki i te hāngai ki ngā marau maha

kua kōrerohia i tēnei wāhanga. Anei te kōrero a Tā Āpirana Ngata i roto i te

pukapuka a Joseph (2004: 13):

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I tū ia [te manu kōrero] ki te marae, ka whakapuaki i ngā whakaaro i takea mai i te hōhonutanga o tōna hinengaro, ka whakarongo te iwi ki aua kōrero, ā, mā ēnei ka taea e rātou te tatau ōna kārangaranga, te wāhi mōna i roto i te iwi. Ka rangatira te whakatakoto o āna kupu, ko ia anō hei rangatira whakatau mōna. Ko tēnei ko tōna mārama ki te reo, te tāonga nāna i tā te rangatira ki tōna marae. Ka whakaritea ki te Korimako, he manu tino reka o te Wao Nui a Tāne. E āhei ai te tauira hei pū kōrero, i whāngaia ia ki taua manu kia whiwhi ai ki ōna painga. Ko te tangata i mātau ki te kōrero i huaina he korimako, ā, ka whakarongo te iwi ki te rangi, ki ngā kupu i taka mai i ōna ngutu. Ka ngaro ki te Manawa rawa, ka whakairotia kia hōhonu rawa mo ake tonu atu, ki te hinengaro o te tangata. Ko ngā kauhau e pūmau tonu. E uru ana ki ngā tomotanga o ngā whare hui ko ngā kōrero e tomo ana ki te ngākau tangata, e rewa ai rātou, anō he whai pari rawa, e takahi ai rātou i te ara o te tika, ko ēnei kauhau pono i whānau tonu mai i te whatumanawa o te tangata e whakapuaki ana i a rātou.

Heoi anō, kua kōrerohia ngā pūmanawa e pai ai te tangata hei kaikōrero, ka mutu,

ka whakarārangihia hei momo paearu pea, hei tohu ārahi i te tangata e whaikōrero

ana, e ako ana rānei i te mahi whaikōrero. Nā runga i te taumahatanga o tēnei

mahi, ka kōrerohia te mana o te kaikōrero, inā, ko tōna mana i a ia e whaikōrero

ana ko tō ōna tini hononga tāngata, nā te mea, ko ia te waha, ko ia te kanohi o

tōna whānau, o tana rōpū mahi, o tōna hapū, o tōna iwi. Ko te mea nui, ko ia te

māngai o te hunga wahangū i haere mai ai i tōna taha, nā reira, ka riro māna ō

rātou whakaaro e whakapuaki kia eke ai ki tā rātou i hiahia ai, engari, kāore i whai

wāhi ki te whakaputa. E mana ai te whaikōrero me te tangata whaikōrero, me aro

nui ia ki ngā kaupapa katoa kua kōrerohia i tēnei wāhanga. Kua taupatupatuhia

anō te hokihoki haere me te tāruarua o ngā kōrero kua whakapuakina kētia e tētahi

kaikōrero kē noa atu, i wāhi kē rānei, anā, ahakoa te kīa, he kaupapa hua kore te

nanao mai i te ‘kete kīanga,’ he pai anō te tiki ake anō i tētahi kōrero mena ka

tāpaehia he kōrero whakaniko hei whakapaipai anō mō taua kōrero. Arā anō ngā

kōrero whakatūpato e mau nei i roto i ngā here e kōrerohia ana, me ngā

whakatūpato kei hē te mahi whaikōrero. Kua nui te wānanga i ngā tini marau o

tēnei wānanga me te ‘wero’ i ngā whakamārama kua rite tonu te hokia e ngā

kaumātua tokomaha. Ehara āku e wero nei i te wero whakaparahako nei, engari,

he whakaaro nōku, tērā pea mā te āta tātari i ngā pātai me ngā whakautu e kitea ai

te pūtakenga o ngā tikanga. Kia mārama ki ngā pūtaketanga o ēnei whakaritenga,

tērā pea ka kaha ake te whakaū a Ngāi Māori i aua tikanga, ka kitea rānei te

hāngai kore o aua whakautu ki ngā pātai, ka mutu, koia ēnā hei papanga

tautohetohe i roto i ngā tau.

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Te Wāhanga Tuawaru

Te Pae Whaikōrero

Kua oti kē ngā kōrero mō te hunga e whakaaehia ana kia whaikōrero, tae atu ki ngā

pūkenga e tika ana. Kei roto katoa hoki i ēnei kaupapa te mana o te kaikōrero, inā,

kua mana te tū a te tangata ki te whaikōrero, nā te mea, kua whai pūkenga, ā, kua

whakaaehia. Heoi anō, kia taea ai te whaikōrero, me whai papa whaikōrero i te

tuatahi, nā reira, hei konei tirohia ai ngā kōrero a ngā kaikōrero e whakawhāiti mai

ana i te wāhi whaikōrero, me ētahi pitopito kōrero mō te tū. I te mea ka

whakawhāitihia mai ki te wāhi e noho ai ngā kaikōrero, ka kōrerohia hoki te

whakarārangitanga o ngā kaikōrero i tēnā wāhi. Mā roto tonu mai hoki i te

whakarārangitanga o ngā kaikōrero, ka kōrerohia te mahi ake a tēnā, a tēnā, tae atu

ki ngā āhuatanga o te whakatakoto koha. I runga i te whakaaro he marae te wāhi e

tū ai te pōhiri, te kaupapa rānei, i runga hoki i te whakaaro ka whakamaraetia rānei

tētahi wāhi hei whakatutuki i te whakatau manuhiri, ko te wāhanga tuatahi ko ngā

wāhi kua whakaritea hei nōhanga mō te hunga whaikōrero, taha tangata whenua,

taha manuhiri hoki e mōhiotia whānuitia ana ko te ‘pae’, ko te ‘paepae’ rānei. Anei

kē te whakamārama a Hohepa (Uiui, 1998) mō te nōhanga o ngā kaikōrero:

Ko te taumata ko te wāhi nohoanga. He wāhi i hangaa ki roto tonu i te pā tūwatawata hei wāhi okiokinga mō te rangatira. Ka mahia e tētahi rangatira tōna, ka mahia e tētahi atu tōna, ahakoa he wahine, he tāne rānei. Ko ēnā hei wāhi kōrero mō rātou, hei wāhi hei haerenga mō te toenga o te whānau mehemea kei te raupatutia. Ka peke atu rātou ki runga i te taumata ki reira whawhai ai, ko tēnei te āhuatanga o te taumata i mua. E kore e āhei kia haere atu tētahi atu ki runga i te taumata kia pātaitia rā anō, kia tukuna rā anō, haere ki reira. Nā, ināianei kua kīa ko te pae, o roto o Ngā Puhi ko te taumata.

Ka puta i a Mead (2003: 115) ana kōrero mō te ‘paepae’, inā hoki, koia anō tētahi o

ngā ingoa:

And in Te Arawa for instance, I find that the marae is very much the men’s domain. And these men they sit on a paepae. But here the only time they used to speak of the paepae is when there is anyone lying on the veranda – when there is [a] tupapaku. They refer to that little bit, that front part of the meeting house,

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as the paepae and when anyone is dead we know that the area is quite special, at that particular time.

Kāore nei i tino kōrerohia te pūtakenga mai o tēnā kupu, o te ‘paepae,’ hāunga te

kōrero koinei te ‘platform for speaking’ (Barlow 1991: 85). Ko tā Hōri Tait kōrero,

‘Ko te paepae o Hou-mai-tawhiti’ (Melbourne 1987: 11). I te nuinga o ngā iwi, he

mea āta wehe ngā wāhine me ngā tāne, hei tā Stafford (1996: 28). He rite anō ngā

kōrero a Tauroa (1986: 57) e mea nā ia:

its speakers and senior members, usually the menfolk, occupy the front seats. Older women, and those who will support the kai kōrero with waiata sit close behind the speakers.

E mārama ana tēnei āhuatanga puta noa, hāunga a roto o te whare tipuna i te wā e

whakahaerehia ana he tangihanga. He wairua whakahē kei roto i ngā kōrero a Mead

(2003: 115) e pā ana ki ēnei whakaritenga:

But now these men are saying to us, ‘Oh this is just for men only, this paepae. I didn’t think anything of it when our chairman said he was going to put a seat there, for whaikorero. I was quite happy for that to happen; but he made it a permanent seat, and I just couldn’t accept it when we were told that it was for men only, and no women dare sit here. That puts a difference on it altogether. Because what they are saying to us - we are tapu men; we are so special that you women cannot come and sit here. That’s never been a part of us.

Kei roto i ēnei kōrero te whakaaro o te tāne ki ētahi whakaritenga, me te mea, kāore

te katoa o ngā tāne e rata ana ki ngā whakaritenga e pā ana ki a rātou. Kua ara anō

te kaupapa o te tapu me te noa. “I te nuinga o ngā wāhi, kāhore e tika ana kia noho

te wahine ki runga i te paepae, ko te take ka whakanoangia te mana o ngā

kaumātua” (Barlow 1991: 84). Engari, me tūpato tā tātou whakamāori i te ‘noa’ e

kōrerohia nei. Anei te kōrero a Shirres (Noa: Pae tukutuku) e pā ana ki te ‘noa’ o te

wahine:

Understanding noa both as a positive reality and noa as a negative reality, are important in seeing what is meant by the noa of women and by their power to make noa. When women are called noa, the noa referred to is a

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positive noa, a positive freedom from restriction. When women are called noa, it does not mean that they have no intrinsic tapu of their own, but that they are free from restriction, especially when it comes to dealing with other tapu. They have a special tapu[,] a special mana, to whakanoa, to make situations noa, especially when the clash of tapu is between the tapu of the local people and the tapu of a people outside their own area. Perhaps this is the underlying reason why the women are asked to give the karanga, to call visitors onto the marae, and why, in some tribal areas, the women in a visiting party are asked to take the lead as the visitors move onto the marae. The same tapu and mana to whakanoa, to make situations noa, is called upon when particular women, sometimes ariki, sometimes first-born, sometimes virgins, are asked to be the first to step into a new meeting house. They are asked to do this in order to make noa, by the power of their tapu, any destructive powers.

Nā reira, me noho mārama tonu, ahakoa kīa ai te wahine he noa i ētahi wā, he mana

anō tō taua āhuatanga o te wahine. Me kore ake te kōrero a Salmond (1994: 127):

When a group seats itself at the marae, men sit at the front benches and women sit at the back. The sexual division relates to the principle that men are tapu, and therefore qualified to perform tapu activities such as oratory, and women are noa.

Heoi anō, ko tā Salmond e whakaatu nei mō te wehenga, e hāngai kē ake ana ki te

whakamārama mai ki ahau mō Mātaatua, arā, ko tā ngā tāne nei he karapoti kē i ngā

wāhine nei kia kore ai te kanga, te mākutu, i whakaarahia i Te Wāhanga Tuarima e

pā ana ki te whakatūpato i te tū a te wahine, e heipū atu ki a rātou. Nā reira, he paku

rerekē tēnā i tā Salmond e kōrero nei mō te tapu o tētahi me te noa o tētahi. Ko te

noa e kōrerohia nei he kōrero mana tonu, ehara i te tikanga ngoikore o te kupu

‘noa.’

Arā hoki te whakaaro, nō nā noa kē nei te āhua o ngā pae, o ngā tūru mō ngā

kaikōrero. Ki a Best (1998: 170), kia mutu te tangi, ka tīmata ngā whaikōrero, ā,

katoa te whakaminenga ka taki noho i runga i te papa, hāunga te kaikōrero e tū tonu

ana. He tohu tēnei i te noho a te katoa i runga i te papa, kia tae rawa ake te wā

kōrero ki a rātou, kātahi ka matika ake ki te kōrero. Kāore nei au i tino kite i ngā

kōrero e mea ana nōnahea i tīmata ai te hanga e kīa nei he ‘pae’ hei nōhanga tūru

nei mō ngā kaikōrero.

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Ahakoa he nōhanga ināianei, ka kīa whānuitia te hunga kua whakaritea hei

kaikōrero ko te ‘pae’, ko te ‘paepae’ rānei. Hei tā Hohepa (Uiui, 1998) rāua ko

Cleve Barlow, ko te ‘taumata’ tēnei i roto o Ngā Puhi. E ai ki a Barlow (1991: 84):

Ko te tikanga o te paepae e kōrerotia whānuitia ake i ēnei rā, ko ia te wāhi e noho ana ngā kaumātua, arā, ngā pou kōrero, ngā kaihautū, ngā manu korihi, i runga i ngā marae tapu. He paepae mo te tangata whenua, he paepae mo te manuhiri. Ko ngā tāngata e noho ana i te paepae ko rātou ngā kaumātua mōhio ki ngā kōrero, whakapapa, hītoria, karakia, waiata hoki o tōna iwi. Ki te kūare te tangata e noho ana i te paepae ka mau whakamā te iwi, nā te mea e kōrero ana ia mo te iwi katoa.

Ka tirohia ngā kōrero mō waho, i runga marae ātea tō mua, ko roto o te wharenui tō

muri. Me whai whakaaro hoki tātou mō te waihanga o ngā marae, o te whare rānei,

inā tā Kāretu (Uiui, 1995) rāua ko Timutimu (Uiui, 1995), koia nei ētahi āhuatanga

whai pānga ki te nōhanga pae kōrero. E kore noa e tatū ki te kore e kōrerohia te

hanga o te marae me ōna wehenga matua e rua: “A basic feature of the marae is the

disposition of the buildings and associated facilities in accordance with the

dichotomy of the sacred and the profane” (Walker 1977: 24).

Ko tētahi pātai, kia tokohia ngā kaikōrero ki te pae? Ki te pāeke, ka whakaritea te

tokomaha hai whakaata i te mana o te huihuinga. Ka taea noatia e te tokorua, e te

tokotoru rānei. E mea ana a Salmond (1994: 158), i te Taitokerau, ka taea pea e te

kotahi, ā, mena he tauutuutu te āhua, e ai ki te rongo, i eke ki te tekau mā rua, te

tekau mā rima, te rua tekau rānei, ngā kaikōrero ki tētahi taha, heoi, he pai noa iho

te tokotoru, te tokowhā rānei. Ka taea e te manuhiri te whakatūtū kaikōrero hai

haukoti i te whakaritenga tauutuutu.

8.1 Te nōhanga o te pae

Hāngai ana te noho o ngā tūru o ngā kaikōrero manuhiri ki ngā tūru o ngā tangata

whenua. Kāore pea i te tino mārama i raro i te kōrero ‘hāngai’, inā, hei ētahi wā, ko

te hāngai nei e mea ana, e hāngai ana i te taha mauī ki te taha mauī, ā, hei ētahi wā,

e hāngai ‘whakapae’1 kē ana, arā, e whakawhiti ana i te taha mauī o te marae/whare

1 Ko te kupu whakapae nei hei tohu i te diagonal.

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ki te taha katau, i te taha katau rānei ki te taha mauī, heoi anō. (Tirohia ngā

whakaahua e whai ake nei.)

The two groups stay spatially separate and opposite throughout the ritual, facing each other across the marae, and it is only when the ritual is over that they merge in the hongi line (Salmond 1994: 127).

Hei ētahi wā kei te taha mauī o te wharenui, hei ētahi wā kei te taha katau kē (e

anga whakawaho ana). Kei te taha katau ō Ngāti Porou, kei te taha mauī ō Tūhoe,

engari, ka rerekē tonu ētahi i te rohe tonu (Salmond 1994: 171). Engari tā Pine

Taiapa ki a Mahuta, tū ai ngā tāne o Ngāti Porou ki te taha mauī o te wharenui, ko

ngā wāhine ki katau (Mahuta 1974: 16). I runga i te rerekētanga o ētahi rohe o ētahi

iwi, ko Tanatana, i Te Waimana, tētahi tauira, inā, noho ai te pae ki te taha katau kē

o te wharenui (mena e anga whakawaho ana), ahakoa e kīa ana kei raro tonu i a

Mātaatua, i a Ngāi Tūhoe rānei. He tokomaha ngā iwi whakatū ai i ngā pae kōrero

(rārangi kauheke, pū kōrero) ki te taha mauī kē o te whare whakairo. Kei te taha

katau ō Tūwharetoa i ētahi wā (Awatere n.d.).

Tēnā tātou ka whai whakaaro ki te tangata whenua i te tuatahi me ngā whakaritenga

o ō rātou pae kōrero.

Te whakaahua tekau mā ono:

Ko te pae o te marae o Painoaiho. E whakaata ana tēnei whakaahua i te noho hāngai o te pae tangata whenua me te pae manuhiri. He pēnei te noho o ngā tūru, otirā, o

ngā pae.

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Ko te whakaritenga o te pae i Painoaiho he pērā i te whakaahua o runga paku ake

nei, heoi anō, hei whakatauira i te āhua o te noho mena he ‘pae whakawhiti’, he

mea āta whakanoho te tūru mō te pae manuhiri kia pēnei nei i te whakaahua tekau

mā whitu e whai ake nei..

Te whakaahua tekau mā whitu:

He pae ‘whakawhiti’.

8.1.1 Te nōhanga pae tangata whenua

Ko tā Rangi (Uiui, 2003) rāua ko Kruger (Uiui, 2003) o Tūhoe ko te nōhanga o te

pae kōrero ko te taha o te whare tipuna ki te taha ki a Tū-mata-uenga, ko te taha

mauī tērā o te whare mena e anga whakawaho ana te titiro. E pēnei ana, e ai ki ngā

whakamārama a Kruger (Uiui, 2003), nā te mea ko te umanga a te pae he pupuri i te

mauri me te kawa o te marae. Tokoono2 ngā kaiwhakautu whai here ki a Tūhoe i

whakawhāiti mai i te wāhi tū o te kaikōrero tuatahi o te pae tangata whenua kia tata

mai ki ngā maihi, otirā ki te amo ki mauī, ki tōna raparapa hoki. Ko te

whakamārama a Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Rangi (Uiui, 2003) i

pēnei ai kia pai ai te heke o ngā kōrero o te whare tipuna ki te kaikōrero, inā hoki,

hei tā Pouwhare (Whakawhiti Kōrero, 1996) ko te wharenui te kaipupuri i ngā

kōrero. Tokorima hoki ēnei i kī mai, ka tīmata mai te rere o ngā kaikōrero mai i te

kaikōrero tuatahi, koia te mea tata ake ki te whare tipuna, kātahi ka rere

2 Ko Rangi (Uiui, 2003) rātou ko Tupe (Uiui, 1996), ko Waiariki (Uiui, 1996), ko Tait (Uiui, 1996), ko Pouwhare (Whakawhiti Kōrero, 1996), ko Kāretu (Uiui, 1995).

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whakawaho. Ahakoa te ōrite o tēnei whakaaro, ko tā Rangi (Uiui, 2003) kua kite

hoki ia i ētahi e tīmata kē mai ana i waho, kātahi ka rere whaka-te-whare tipuna.

Te whakaahua tekau mā waru:

He pae mātotoru. Anei te pae e whakarārangihia ana i te marae o Mātaatua, i Whakatāne. [Kei te kaituhi tēnei whakaahua.]

He iwi whakahaere kōrero i waho i runga marae ātea a Te Arawa i ngā wā o mua e

ai ki a Winiata (Whakawhiti Kōrero, 2002) rāua ko Malcolm (Uiui, 2003), heoi nō

ēnei rā kua kaha ake te haria o ngā whaikōrero i roto i te whare tipuna. Ko ngā

kōrero a Kingi (Uiui, 1998) rāua ko Malcolm (Uiui, 2003) o Te Arawa mena e

whakahaerehia ana ngā whaikōrero ki waho he ōrite anō te noho a te pae ki te taha

‘whakawaho’, arā, te taha mauī e anga whakawaho ana te titiro, o te whare tipuna,

nā, hei tā Kingi (Uiui, 1998) he haere whakawaho anō te rere o ngā kōrero. Ka

kōrerohia e Te Ariki Morehu tētahi huihuinga i kore ai e tika te rere o ngā

kaikōrero, ka mutu, ka pōkekahia e te tangata whenua te kaikōrero manuhiri hei

aukati i tana tū whakahē nei i te rārangi o ngā kōrero.

Ka tū tēnā rangatira ki te kōrero ka tū tēnā rangatira ki te . . . kōrero, kāore anō kia tae ki te wā hei kōrerotanga mō te koroua, a ‘Mea’. Ka tū ki te kōrero, ka mea atu ō mātou pāpā, ka tīwaha atu, ‘ā taihoa koe’. . . . kāore i rongo te koroua, kāore i noho, ka haere tonu ngā kōrero. E toru ngā tīwahatanga atu ki a ia, ‘e ka hē, ka hē,’ arā, mō te tuatoru kāore rawa i noho ki raro, he turi rānei, he aha rānei, kāore tonu i noho ki raro. Kātahi ka tū tō mātou pāpā a [Mea] ki te whakahua i tana pōhuatau, ā, i tana pōkeka (Morehu: Uiui, 1998).

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Ko tā Ngāti Pūkeko me tā Ngāti Hokopū, e ai ki a Merito (Uiui, 1997), kei te taha

mauī anō o te whare, mehemea e anga whakawaho ana, ā, he pērā hoki te rere

whaka-te-karaka o ngā kōrero.

8.1.2 Te nōhanga pae manuhiri

Me mārama tonu ki te rārangi, ki te taunaha wehe i te manuhiri me te tangata

whenua e kīa nei, ko te ‘pae kauka,’ “A clear spatial segregation between the locals

and visitors” (Salmond 1975: 49). Kāore au i te tino mōhio ki te pūtakenga mai o

tēnei āhua o te pae kauka, engari, inā te kōrero a Buck (1956: 400) mō tētahi

wehenga pēnei:

When engagements [of war] took place on the sea beach, a chief could stay his men by drawing a line with his club across the sand. His men stopped dead on their side of the line while the exhausted enemy could rest on the other side of the line in perfect safety.

I roto i tēnei kōrero, he whakapae tāku ko te ‘pae kauka’ tēnei e wehe ana i ngā

taua: “The two massed bodies glared at one another across the intervening space;

and then, with a yell, both parties sprang to their feet and charged at each other”

(Buck 1966: 390). I whakamāramahia te wehenga o te tangata whenua me te

manuhiri i roto i tēnei kōrero a Harawira (1997: 16):

The marae atea is used for welcoming guests and making speeches. The kaikorero or speaker moves back and forth or sideways across the marae atea, keeping a small distance between himself and the people he is talking to.

Anō nei, ka riro ko te pae kauka nei te wehenga ā-whenua nei i te tapu me te noa,

hei wehe i te tangata whenua me te manuhiri. Engari, hei ētahi huinga Māori, me kī,

i roto i te whare, me pēhea e taea ai te āta wehe te tangata whenua me te manuhiri

he kōpā nō te wharenui kua kao mai nei rātou ki roto? Ahakoa te pūhekī, ko te mea

nui ia, he ‘wehenga’ tonu, ahakoa te whāiti. Hei ētahi wā, kua rongo ahau i te

kūnanunanu a ētahi i te mea kua pērā rawa te tata, kua taea noatia te harirū a tētahi

pae ki tētahi e noho tonu ana.

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Ko tā Waiariki (Uiui, 1996) mō Tūhoe kia kaua e whakanōhia ngā pae manuhiri kia

rite tonu te taha o te marae, engari, me anga whakapae kē tō te manuhiri nōhanga. I

roto i ngā kōrero a Kingi (Uiui, 1998) mō Te Arawa me ngā whakahaere i waho he

pērā hoki i tā Waiariki (Uiui, 1996) mō Tūhoe. Ko te kōrero a Kāretu (Uiui, 1995)

rāua ko Timutimu (Uiui, 1995) mō ngā marae o Tūhoe e tika ana kia haere ngā

kaikōrero manuhiri ki te wāhi e aronui ana ki te wharenui, ki reira whaikōrero ai,

heoi ko tētahi uauatanga o te pēnei e ai ki a Timutimu (Uiui, 1995) i a ia e kōrero

ana mō Te Rewarewa marae i Ruātoki, he marae whai whare tipuna e rua nei me te

nōhanga pae ki waenganui tonu o aua whare, kua haere kē ngā kaikōrero manuhiri

ki waenganui tonu o aua whare e rua whaikōrero ai.

E mea ana hoki a Merito (Uiui, 1997) me haere ngā kaikōrero ki mua o te wharenui

whaikōrero ai kia rere ai hoki ā rātou kōrero ki ngā tīpuna kei roto, ahakoa

whakairo, pikitia rānei. Hei tāna hoki, me noho whakapae hoki te pae manuhiri e

pai ai te whakawhiti o ngā kōrero ki mua i te aroaro o te whare tipuna. Ka kitea anō

te hāngaitanga o ngā kōrero a Kingi (Uiui, 1998) mō Te Arawa mena ngā pae kei

ngā taha rerekē o te marae ātea, arā, e noho ana te pae tangata whenua i te taha tapu

o te marae, e noho kē ana te pae manuhiri i te taha noa o te marae, he

whakawhitiwhiti kē te ingoa o tērā, inā e whakawhiti ana ngā kōrero i te taha noa ki

te taha tapu, i te taha tapu hoki ki te taha noa. Ki a Hohepa (Uiui, 1998), i ngā rā o

mua kāore e mārō ngā whakaritenga mō te rere o ngā kōrero i roto o Ngā Puhi, kua

tū mai te tangata mai i te wāhi e noho nā ia, kāore hoki e tāria kia rere katau ngā

kōrero ka tae atu rā ki a koe. Mehemea e mārama ana ki ngā manuhiri, ehara pea

tēnei i te take e pōraruraru ai te tangata, inā, kāore te kaikōrero e herea, e aukatihia

rānei, e ngā tikanga o tōna rohe ake, nā te mea, e mārama ana ngā whakaritenga o te

marae kua tae atu rā ia. Ki ōku whakaaro, ko te tino taupatupatu kei te hinengaro o

te tangata o iwi kē me tōna hiahia ki te whai i āna tikanga ā-rohe i te mea, koinā

tāna i taunga ai, nā, hei te whakatutukitanga o ngā tikanga tūtakitaki i rohe kē, kua

tukituki ā te tangata whenua tikanga ki āna ā-manuhiri nei. Nā, ahakoa te kōrero kia

‘whāia tā ngā Rōmana, mena kei Rōmana koe,’ ki ahau nei, ka ngana puku tonu nei

ētahi manuhiri kia rite ngā tikanga ki ā rātou ake.

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8.2 Te pae tangata whenua i roto i te whare

Kua kōrerohia te whakahaere whaikōrero a Te Arawa i waho, nā, ka pēhea a roto i

te wharenui? Ko te whakamārama a Kingi (Uiui, 1998) mō te pae tangata whenua i

roto i te whare, he noho mai i te taranui ki te taraiti. Me noho mārama hoki tātou

kua whakarārangihia ngā kaikōrero tangata whenua o Te Arawa ki waenganui mai o

te poutokomanawa me te poutuarongo. Nā, hei te whakahaerehanga o ngā

whaikōrero, ka tīmata mai i te kaikōrero ki te pito taranui o te whare, ka rere

whaka-te-taraiti ngā kōrero.

Te whakaahua tekau mā iwa:

Ko te pae tangata whenua i roto i te whare. Ko Ruatapu tēnei wharenui, i te marae o Painoaiho.

Ehara a Painoaiho (Te whakaahua 1, 2, 16, 17, 19, 20) i te marae whakahaere

whaikōrero i roto i te wharenui: kua whakaritea noahia tēnei whare kia pērā kia

āhua kite ai e pēhea ana ngā pae tāngata whenua i roto i ngā wharenui o Te Arawa.

8.2.1 Te pae manuhiri i roto i te whare

Kāore nei i āta whakamāramahia e Kingi (Uiui, 1998) te nōhanga pae manuhiri i

runga i tana mōhio e mārama ana ki ahau te noho o ngā tūru manuhiri i roto i te

tipuna whare, nā, kia paku whakamārama ake ahau, ki taku mōhio, me tāku i kite ai,

ka whakarārangihia te pae manuhiri ki te taraiti o te whare tipuna ka rere whakaroto

atu mā te pakitara ki te takiwā o te poutokomanawa, nā, hei tā Kingi (Uiui, 1998),

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ko te kaikōrero tuatahi mō te manuhiri te tangata e noho tata mai nā ki te kūaha,

kāti, ka rere whaka-te-poutokomanawa ngā kōrero.

Te whakaahua e rua tekau:

Ko te pae manuhiri i roto i te wharenui.

Ehara tēnei marae i te marae whakahaere whaikōrero i roto i te wharenui, anā, ko

taua rite anō, kua whakaritea noahia ngā tūru kia pērā, kia āhua kite ai e pēhea ana

ngā pae tāngata whenua, kei te pito whaka-te-tuarongo, me ngā whakaritenga tūru o

te manuhiri, ki te kopaiti, i roto i ngā wharenui o Te Arawa.

8.3 Ko ‘pāeke’, ko ‘tauutuutu’

Koia nei tātou kua tae ki ngā tauira whaikōrero, ki ngā kawa whaikōrero rānei e rua,

ko pāeke me tauutuutu. Taihoa ake nei whakamāramahia ai tēnā me tēnā. Kua

kōrerohia e tātou te tangata whenua me te manuhiri, kua kōrerohia hoki te noho o

ngā pae, nā, kua tae ki te wā e tūtū ai ngā manu tīoriori nei ki te tuku i ā rātou

whaikōrero.

The two parties sit in front of the meeting-house on opposite sides of the marae with their orators on the foremost benches facing each other, in turn taking possession of the speaking-ground (Salmond 1975: 49).

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Hei tā Merito (Uiui, 1997), i takea mai ēnei tauira, ēnei kawa kōrero, i te wehenga o

Ranginui rāua ko Papa-tū-ā-nuku, inā hoki, i waenganui i ngā tautohetohe a ā rāua

nā tamariki.

E ai ki ngā kōrero a aku koroua, i tīmata mai te kōrero, te whakatakoto i ngā kupu i reira. I te wā i whakaarotia ai e Tāne me Paea, me Tū-mata-uenga kia whakawehetia ō rātou pākeke, engari, i roto i ngā whakaaro o ētahi atu, pērā i a Whiro, me Tāwhiri-mātea, me ētahi atu o ngā tuākana o te hunga nei, kāore rātou i manako, kāre rātou i whakaae, anā, i tērā tonu ka tautohetohe, ana, i roto i te tautohetohe koirā te tīmatatanga o te whaikōrero e mōhiotia nei e tāua.

He mea tuhi e White ngā kōrero mō te whakatakoto kōrero a te tangata whenua me

te whakautu a ngā manuhiri:

They went on over the hard scoria flat on the east of the pa, and ascended the hill by a path that led from the Tiko-puke (Mount St. John) Pa, and sat down on the marae (courtyard) of the pa, where speeches of welcome were uttered by the chiefs and answered by some of the young men of the guests (White 1888: 1221).

Nā, ka puta anō ēnei pito kōrero āna:

The visitors had not been there long when an Awhitu chief rose and made a speech of welcome, and was followed by a Mount Eden chief (White 1888: 165).

Nā reira, kua tika pea te whakapae i tīmata ēnei tauira whaikōrero i tērā wā o ngā

tau 1888. Ko te mate nei, kāore ia i āta kī mai mena he pāeke, he tauutuutu rānei,

hei aha. Ahakoa he aha te momo tauira, marama katoa ana te āhuatanga e kōrerohia

ai e Tauroa (1986: 60): “On nearly all marae the tangata whenua usually speak both

first and last.” Ahakoa tēnei kōrero a Tauroa, ā, ahakoa koinei te tikanga i roto i aku

hurihuri i te rohe o Mātaatua, e kī ana hoki a Tauroa (1986: 60): “. . . there are

variations.” Kua kite ahau ehara i te mea ka whaikōrero tonu atu te kaikōrero

whakamutunga, heoi anō, hei ētahi wā kua tū noa ake te kaikōrero whakamutunga

ki te pōhiri i ngā manuhiri, ki te whakamārama rānei i ngā whakaritenga e pā ana ki

te nehu, mehemea he tangihanga te kaupapa. Ka tū noa iho rānei ki te pōhiri i te

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manuhiri kia whakawhiti mai ki te harirū me te hongi. Anā, e kī ana a Salmond

(1994: 157), “visitors should follow the local pattern . . .. Any attempts by a visiting

group to impose their own rules of marae procedure on the host marae will be

heartily resented.” Ehara i te mea hei te tangata whenua te mahi wāhi kōrero, inā, e

ai ki a Hohepa (1964: 76), he wā anō ka whaikōrero te manuhiri i te tuatahi. He mea

tautoko tēnei āhuatanga e ngā kōrero a Kāretu (1978: 78):

Among the tribes of the West Coast, it is permitted, at a tangi, for the manuhiri to give vent to their feelings before being welcomed by the hosts. This may include speeches by the manuhiri.

Mehemea e whakaae ana tātou he whaikōrero te tuku poroporoaki ki te tūpāpaku i

mua i te tāpuketanga, kāti, hei tā Downes (1929: 153) mā ngā kaikōrero manuhiri

kē e wāhi ngā kōrero poroporoaki nei, kātahi ka kōrero anō te tangata whenua i

muri i te tāpukehanga. Kua kōrero kē tātou mō ngā whakaritenga i waenganui i te

tangata whenua me te manuhiri.

Marae rituals are structured as a balanced exchange between locals (tāngata whenua) and visitors (manuhiri). This is particularly clear in oratory, where local and visiting orators either speak alternately or in separate blocs, depending on the tribal area . . . (Salmond 1994: 127).

Hāunga ētahi tangihanga nunui kua tae atu ahau, he pōhiri motuhake ki ia ope

manuhiri.

As each group of visitors arrives on the marae, they are welcomed . . . this entire procedure is repeated for each new group of arrivals . . . at each gathering (Salmond 1975: 48).

Nā reira, ka paku kōrerohia ngā taera kōrero e rua, e kīa ana he ‘kawa’ kōrero i

ētahi wā, arā, ko ‘tauutuutu’ me ‘pāeke’, ka kōrerohia hoki ngā āhuatanga o tēnā me

ngā whakaaro mō tēnā, mō tēna, inā, te painga me te ngoikoretanga o tētahi i tētahi.

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8.3.1 Ko tauutuutu

Ko te āhua hari o tēnei momo kia tū mai tētahi kaikōrero o te tangata whenua ki te

wāhi i ngā kōrero, kātahi ka āhei te kaikōrero tuatahi o te manuhiri ki te kōrero,

kātahi ka hoki ki te pae o te tangata whenua kia tū mai tō rātou kaikōrero tuarua.

Kātahi ka whai mai ko te kaikōrero tuarua o te manuhiri. He pēnei te rere o ngā

kōrero kia mutu katoa te tūtū mai o te manuhiri, nā, ka waiho mā te tangata whenua

e kōpani (Winiata: Whakawhiti Kōrero, 2002). Ko te whakamārama a Tahuri

(Kōrero Whakamārama, 1996) o Tūhoe mō tauutuutu, mā te tangata whenua e

tīmata, mā te tangata whenua e whakamutu ngā kōrero. Ko te whakahuatanga a

Kingi (Uiui, 1998) rāua ko Morehu (Uiui, 1998) mō tēnei tū hari ko ‘tū atu, tū mai’.

Ko tā ngā kōrero ‘Te Kawa o te Marae’, ko ‘tauhokohoko’ kē te ingoa, ā, ka riro ko

te kaikōrero tangata whenua te kaikōrero whakamutunga (Introduction to

whaikōrero 1995: 84). Ki a Wharekura (1995: 8): “Ko te kawa o Tainui he tau

whakautuutu, tū atu tū mai, me o rātou wai i te awhi atu i o rātou mihi.” He paku

rerekē te kōrero a Mead (2003: 124), e mea kē nā ia: “If the tikanga is pāeke then

the last speaker represents the manuhiri . . ..”

I tua atu i ēnei karangatanga, ko tā Mahuta (1974: 15), ko ‘utuutu’ hoki, ā, e

whakapae ana ia he momo whakawhitinga kōrero tēnei i takea mai i te pakanga a

ngā iwi Māori ki a rātou anō. Anā, e hāngai ana ki tā Buck (1966: 391), ka tū tētahi

ope taua, ka hakahaka ki te hoariri. Mutu kau ana, ka noho ki raro, kātahi ka tū mai

te hoariri ki te haka mai, ka tauutuutu pēnei ngā hakanga a ngā iwi e rua:

Sometimes the parties alternated with additional war dances in a competition to excel in rhythm, vigour, and sound. When the war-like demonstration ended, the visitors were welcomed in the orthodox manner, with wailing, speeches, and the concluding pressing of noses.

E hāngai ana hoki pea ngā kōrero nei ki ngā wā e whakawāhia ana te kaupapa o te

haere mai a te manuhiri, pēnā ko te kaupapa o te haere ake he kaupapa riri, he

kaupapa rangimārie, he pēhea kē rānei, nā, mā roto kē mai hoki i te tauutuutu e

mōhio ake ai te tangata whenua ki te kaupapa, e mōhio ake ai hoki te manuhiri ki

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ngā kaupapa o te wā, ki ngā kaupapa e whakatākotokotohia ana, hei tauira, tērā pea

kua haere te manuhiri ki te tono āwhina, ki te tono puhi rānei.

Ko tētahi atu whakahuatanga a Kingi (Uiui, 1998) mō ‘tauutuutu’ ko

‘whakawhitiwhiti’, he hanga ōrite, heoi, he paku rerekētanga. Ko te rerekētanga o te

‘whakawhitiwhiti’ e ai ki a Kingi (Uiui, 1998) i te ‘tauutuutu’, pēnā kei te noho

hāngai te nōhanga o te pae tangata whenua ki tērā o te pae manuhiri he tauutuutu,

he tū mai tū atu tērā, nā, pēnā kei te taha mauī te nōhanga pae manuhiri, ā, kei te

taha katau te nōhanga pae tangata whenua, he ‘whakawhitiwhiti’ kē tērā. Nō Te

Arawa kē a Kingi (Uiui, 1998), nā reira, e whakapae ana ahau ko tāna e kōrero rā e

hāngai ake ana ki tōna iwi ake o Te Arawa.

Ko te kōrero a Winiata (Whakawhiti Kōrero, 2002) rāua ko Morehu (Uiui, 1998)

mō tauutuutu i ēnei rā, āe, mā te tangata whenua e tīmata, ka whakawhiti ki ngā

manuhiri, ka hoki mai ki te tangata whenua, ka pērā tonu, ka pērā tonu. Heoi, tērā

pea ka tukuna ngā manuhiri katoa kia kōrero, kātahi, ka whakamutua e te tangata

whenua. Anei te kōrero a Mihipeka o Te Arawa i roto i te tuhinga a Edwards (1986:

27), ā, e whakapae ana ahau e kōrero kē ana ia mō tōna iwi, otirā, mō te kawa

‘tauutuutu’ hoki:

The men will speak – usually about five speakers each side, depending how serious the topic is. The home people will open up the speechmaking and when the first speaker finishes he might hand it over to the visitors, who might have about twenty men who might all want to speak.

Ko te whakamārama a Reedy (Uiui, 1996) mō tēnei āhuatanga, kua noho pēnei i te

hāwhe tauutu nei, hāwhe pāeke nei te kawa. He wā tōna ka whiua te tangata whenua

e waho ki te kōrero whakahē, nā tā rātou whakangāwari, nā tā rātou whakarerekē i

te tū āhua kōrero pēnei i runga i ō rātou marae ake. Koia nei hoki tētahi kaupapa hei

āta whakaaroaro mā te iwi kāinga, inā hoki te mana o te pupuri, o te whai, o te

whakaū i ā rātou tikanga ake.

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8.3.2 Ko pāeke

Ko te hari a te nuinga o ngā iwi o Aotearoa, ko “pāeke, pā harakeke, taiawhiao”

(Salmond 1994: 153). Ko tā Edwards (1986: 153): “The kawa of Taranaki, as I have

observed it, is ‘pā eke.’” I a au e kōrero ana mō pāeke, e kōrero ana ahau mō ēnei tū

hari katoa. Ko te āhuatanga o tēnei, “mā te tangata whenua e whakatakoto tuatahi

ngā kōrero, kia mutu ā, kua whakawhitia te mana kōrero ki ngā manuhiri” (Temara:

Uiui, 1997). Ka rere ngā kōrero a Best (1998: 206),

the leading men of the place rose one by one and made speeches anent the death of the child and death in general. Then the principal men of our party did the same thing.

Ka whai tonu ko ngā kōrero a Buck (1966: 419):

The home speaker welcomed the visitors by their tribal name and prominent chiefs by their personal names . . . He concluded with the orthodox welcoming phrase, “Haere mai, haere mai, haere mai” Welcome, welcome, welcome. He was followed by all other local speakers.

Te āhua nei, i tēnei haerenga āna i tae manuhiri atu a Best. E whakaata ana ēnei

kōrero, ahakoa nō mua noa atu te mahi whaikōrero, i tīmata ai ngā whaikōrero mā

te tangata whenua i te tuatahi, kātahi ka whakawhitia ki te manuhiri. Ehara hoki i te

mea e tino rerekē ana i ēnei rā, arā, mātua tīmatahia ai e ngā kaikōrero tangata

whenua (Te Kākano. N.d.: rīpene ataata.). Ka waiho, kotahi te tangata, hei

whakahoki i te mauri ki a rātou (Pukepuke: Uiui, 1997). Ka hoki ngā mahara a

Herewini (Uiui, 1997) ki tana haerenga ki roto o Taranaki, ā, ka tukuna ko rātou kē

ngā manuhiri hei whaikōrero tuatahi me ngā whakamārama a te koroua o reira ‘i

haere mai koutou i tawhiti ki te whakanui i tō koutou karanga maha, koirā ka

tukuna atu e Te Āti Awa ko koutou hei kōrero tuatahi.’ Ko te mea nui ia kia

mārama te rere, inā hoki te kōrero a Tata Williams3 “. . . ka noho te pae ka tīmata

mai ngā kōrero i hea, ka oti atu ki hea? . . . ki tōku mōhio ko te pā eke ka

whakaheke haere” (Melbourne 1987: 10).

3 Kaumātua o Tūhoe.

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8.4 Ko ngā painga me ngā ngoikoretanga o ngā kawa kōrero

Kei a Reedy (Uiui, 1996) te whakaaro, ehara te momo e whāia ana e tēnā iwi, e tēnā

iwi, i te whakatau tipurangi noa iho nei. Inā tā Reedy (Uiui, 1996):

Kāre e kore kua wānangatia e rātou [e tēnā iwi, e tēnā iwi] he aha i pēnei ai, he pai kē atu ai te haere i runga i te tauutuutu ngā kōrero, he aha e pai kē atu ai te haere i runga i te pāeke ngā kōrero.

Hei konei tirohia ai ngā whakaaro i puta mō tēnā, mō tēnā. Ka tīmata ā tātou kōrero

i te āhua hari e kīa ana ko ‘pāeke’, waihoki, he aha ngā painga, ka mutu ka paku

kōrerohia ōna ngoikoretanga.

8.4.1 He aha ia nei te pai o ‘pāeke’?

Ko te hua o tēnei ki tā Tahuri (Kōrero Whakamārama, 1996) he whakamātautau i te

hinengaro o te tangata ki te maumahara ki ngā kōrero o mua noa atu, inā hoki, ko te

tauira akoako o ngā wānanga o mua he mea tuku mā te waha kia mau i ngā taringa,

ka pupurihia e te ihomatua. Ko te tino painga o te pāeke he tere oti nō ngā kōrero,

kāore e roa ō kōrero, kua mutu (Waiariki Uiui, 1996, Tait Uiui, 1996). E kī ana hoki

a Tait (Uiui, 1996), kāore he raruraru mena he tokoiti noa ngā tāngata, nā, ko te

painga o tēnei ki ā Temara (Uiui, 1997) kōrero, ka taea e te tokorua te whakatau

manuhiri. Ko te painga o pāeke ki a Tupe (Uiui, 1996) ka noho tika te kōrero, kāore

e kotiti te kōrero, kua whāia haerehia atu ngā kōrero ā tutuki noa. Ko ngā

whakamihi a Reedy (Uiui, 1996) o Ngāti Porou mō tēnei momo hari he pēnei kē, ka

whakaputaina ngā kōrero, ka rere tika te haere o ngā kōrero mai i te tangata māna e

wāhi ki tana kaitautoko atu i ana kōrero, me te kairakaraka i ngā kōrero, nā reira, ka

oti pai katoa ngā kōrero te whakatakoto atu ki te aroaro o te manuhiri. He nui ake te

āhei o te tangata whenua ki te whakatakoto, ki te kawe i ngā kōrero rā i runga i ngā

āhuatanga e hiahia ana rātou. He mea tautoko hoki ngā kōrero a Reedy (Uiui, 1996)

e ngā kōrero whakamārama a Kruger (Uiui, 2003) o Tūhoe. Ko te painga ki te

hunga pāeke, mā te pāeke e kore ai koe e mate ki te whakaōrite i te tokomaha o ngā

kaikōrero. Ki te hē tā te manuhiri e whai nei, ka rīria mō tō rātou kūare (Salmond

1994: 158).

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8.4.2 He aha ia nei ngā āhuatanga ngoikore o ‘pāeke’?

Ko te titiro a Pouwhare (Whakawhiti Kōrero, 1996) o Tūhoe me Malcolm (Uiui,

2003) o Te Arawa, mena he pāeke te hari, ka mutu ana te kōrero a te tangata

whenua, kei te manuhiri ngā kōrero whakamutunga. Ka taea e te manuhiri te

whakauru he kōrero kē noa atu, te whakautu i ngā kōrero a te tangata whenua, me te

whakaoti anō i runga i ētahi kōrero kē noa atu, ka mutu, ka noho tārewa ngā kōrero

i tērā wā (Reedy: Uiui, 1996). Ko te mate o pāeke ki tā Timutimu (Uiui, 1995), Tait

(Uiui, 1996) me Melbourne (Uiui, 1997) kāore te tangata whenua e whaiwāhi ki te

whakautu, ki te whakahē, ki te aha atu. Hāunga tēnei āhuatanga, hei tā Pouwhare

(Whakawhiti Kōrero, 1996) o Tūhoe me Winiata (Whakawhiti Kōrero, 2002) o Te

Arawa ka noho wahangū tētahi kaikōrero o te pae tangata whenua kei tūpono atu he

wā me mātua whakakapi e te tangata whenua ngā kōrero. Hei tauira, tērā e

whakatakotohia ana he take taumaha e tētahi o te manuhiri, ā, me whakautu e te

tangata whenua, kātahi ka pērāhia. E kī ana a Tait (Uiui, 1996) kua mutu hoki tāu

whaikōrero, kua noho koe, nā reira, kia pai tonu te whakatakoto i te tāhū o te

kōrero. Heoi anō, ko tā Temara (Uiui, 1997) mehemea i oti pai ā rātou kōrero, kore

nei e taea e te manuhiri, e wai rānei, te whiuwhiu kōhatu ki tō rātou whare, e kore

rawa e uru te kōhatu, te whiuwhiu kōrero rānei a te tangata ki a rātou.

Ko tā Reedy (Uiui, 1996) hei ētahi tāima he nui rawa ngā take kua puta mai hei

hopu ake mā te kaikōrero whakaoti i ngā kōrero, hei whakautu haere mena he

tokomaha ngā kaikōrero o te pae tangata whenua, nā, ko taua āhua anō rā i

whakaputaina e Tahuri (Kōrero Whakamārama, 1996) i mua paku ake, me tohunga

te tangata ki te pupuri i ngā kōrero.

Ko tētahi o ngā raru i ara ake i ngā kōrero a Temara (Uiui, 1997), pēnā he tokomaha

ngā kaiwhaikōrero o te pae tangata whenua kua tukuna rātou katoa kia tūtū mai, nā,

he roa noa atu te tangata whenua e tatari ana kia mutumutu ngā kōrero a te iwi rā,

kātahi ka tū atu tō rātou kaikōrero whakamutunga ki te whakakopi i ngā kōrero. Ko

au tēnei e kī ana nā tēnei roa o te tatari, ahakoa he kaupapa pai ka mātaotao taua

kaupapa, ka uaua anō te whakaaraara anō i taua kaupapa me te pupuri i taua wairua

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i whakapuakina tuatahitia ai taua kaupapa. Tērā anō hoki ka whakaarohia ehara

tēnei i te tino kaupapa hei amuamu, inā, ko te kaupapa o te haere te mea nui, ahakoa

te roa o ngā whakaritenga whaikōrero. E hia kē ngā tangihanga tangata rongonui,

kua pau noa te rua hāora e tutuki ai ngā whaikōrero. Nā te roa, he whakarangatira

kē tēnei i te tūpāpaku.

8.4.3 He aha ia nei te pai o ‘tauutuutu’?

Ahakoa ko ‘pāeke’ te tauira kōrero a te iwi o Pouwhare (Whakawhiti Kōrero,

1996), he mihi hoki āna mō tauutuutu i te mea he pai te whakahoki i te kōrero kei

mātao, kei ngaro i te hinengaro. I mihi a Tahuri (Kōrero Whakamārama, 1996) o

Tūhoe, a Reedy (Uiui, 1996) o Ngāti Porou, me Malcolm (Uiui, 2003) o Te Arawa i

tēnei āhua kōrero mō taua take anō rā e noho mata ana ngā kōrero, e noho mahana

ana ngā kōrero, kāti, hāngai tonu, tere tonu te whakahoki i ngā kōrero.

Ahakoa he iwi whai i pāeke te iwi o Tupe (Uiui, 1996), ko tētahi painga o te

tauutuutu nei ki a ia, ka mōhio koe ko wai te ope. Hei tā Temara (Uiui, 1997) rāua

ko Morehu (Uiui, 1998) ko tētahi o ngā painga inā whakaritea ki ‘pāeke’ ka hoki

anō te mauri ki a rātou, te tangata whenua, hei kōpani, ahakoa e kī ana a Mahuta

(Whakawhiti Kōrero, 1997), kei roto i a Tainui, kāore rawa e riro te mauri o te

marae i te mea kei te Kīngitanga kē te mauri. Ahakoa nō tētahi iwi whai pāeke a

Rangi (Uiui, 2003) rāua ko Kruger (Uiui, 2003), ko tētahi o ngā painga ki a rāua o

tauutuutu ko te waingōhia ake o te tohe i ngā kōrero ka whiua e tētahi tērā i te tohe i

raro i pāeke. Hei tā Salmond (1994: 158), e ai ki te iwi tauutuutu, he pai ake te pēnā

i te mea, ka whai wāhi te manuhiri ki te whakamōhio atu ko wai rātou, kei pōhiri

kūaretia rātou e te hau kāinga.

8.4.4 He aha ia nei ngā ngoikoretanga o ‘tauutuutu’?

I whakaarahia ake e Tait (Uiui, 1996) me Kingi (Uiui, 1998) te uauatanga o te tauira

nei inā mena he tokomaha ngā kaiwhaikōrero o te manuhiri kua hurihia te

whakaritenga kia āhua pāeke kē te hari. He tino take tēnei i ētahi wā, inā

whakaarohia ai te mana o te hau kāinga. Kua anipā te iwi kāinga ki te kore e taea e

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rātou ā rātou tikanga te pupuri, nā, hei ētahi wā kua kore e nui ngā kaikōrero o te

pae hau kāinga ina whakaritea ki ō te manuhiri, nā reira ka rerekē ngā whakahaere.

Tēnā tātou ka titiro ki ngā kōrero a Kingi (Uiui, 1998):

Ināianei, kua noho ko ō mātou tāne e rima mātou i te pae, tekau ngā mea kei te kōrero i te manuhiri, ka eke ki te mea kōrero tuawhā, ka mutu tāna, kua tū tētahi ā, kua tū anō mātou kua mea atu, taki tūtū mai mā konei e kōpani, ehara tērā i te tauutuutu, he takahi tikanga, he takahi kawa tērā, ahakoa tekau noa atu rātou, e rima noho nei mātou, kāre mātou e pupuri ana, e pūmau ana ki te kawa ake e mea nei he tauutuutu, ko te tauutuutu he tū atu, he tū mai, he tū atu, he tū mai, ā, ahakoa mā mātou e wāhi, mā mātou nei e kōpani, engari, ka pakaru mai i waenganui i te tukunga atu ki ngā ope. Koinā te hē o te kawa. Ko ngā uauatanga o tēnei mea o te tauutuutu, kāre e taea e mātou te pupuri i te kawa, nā te mea ka pakaru mai i waenganui.

He hanga rite nei ngā kōrero a Wharekura (1995: 8) mō te kawa o Tainui e kī ana:

Tētahi wāhanga o te kawa o Tainui, mehemea e nui ake ngā manuwhiri i ngā tāngata whenua, ma te tangata whenua hei tuwhera nga mihi, ka tukuna atu te tokotoko ki ngā manuwhiri kia mutu ai rātou, ma te tangata whenua hei kapi, kia hoki mai ai te mana. E nga hui katoa i roto o Tainui ko tēnei te whakahaerenga o te kawa.

I kīa mai a Tihema (Kōrero Whakamārama, 2004) e Hōhua Tūtengāehe ko ‘pae

whakakeke’ tēnei tū whakarerekētanga o te whaikōrero, arā, kia whāia ngā

whakaritenga e rua, ko ‘pāeke’ me ‘tū mai tū atu’ i te wā kotahi.

Whai i muri i tēnei i kōrero anō a Kingi (Uiui, 1998) mō tētahi atu kaupapa tata

tonu te rua hāora ngā whaikōrero i runga i te mea e pūmau ana rātou ki tēnei mea, ki

te tauutuutu, nā, tokoono pea ngā manuhiri i tū ki te kōrero, nā, mena tokoono ngā

manuhiri me whitu ngā tāngata ka tū ki te pae, koirā i roa ai, kāore te tangata

whenua i hiahia kia pakaru mai tētahi i waenganui. Kua kite hoki a Kruger (Uiui,

2003) i tēnei uauatanga e whakamāramahia mai ana e Kingi (Uiui, 1998) nā te

tokoiti haere o ngā tāngata kaha ki te whaikōrero.

The alternating etiquette in particular lends itself to direct attacks on prestige. One group may stock up on speakers so that the other side runs out of qualified men and is forced to break the alternation (Salmond 1975: 48).

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Tēnā pea, he mahi whakahīhī kē tēnei e ai ki tā Salmond (1975: 48): “The typical

speaking side has three to six orators, so if a group arrives with fifteen, it can be

ambiguously construed as arrogance or exaggerated deference.” Arā, tērā pea, he

mahi hanariki kē kia mātua raruraru ai te pae angiangi o te tangata whenua me

pēhea e taea ai te āta whakatutuki te tauira ‘tū mai, tū atu’ nei. Tērā pea, kāore e

tino arohia e te manuhiri tā rātou mahi, he kaha hiahia nō te katoa o ngā kaikōrero

ki te whakaputa i ō rātou whakaaro, i ā rātou kōrero, inā tētahi tauira i kōrerohia

mai e Reilly (Kōrero Whakamārama, 2005), inā, he tokoiti noa iho ngā kaikōrero o

te pae tangata whenua, ka taki tūtū mai te tokomaha o ngā kaikōrero rangatahi o te

manuhiri ki te kōrero, nāwai ā, whakamā ana te tangata whenua.

Ko tētahi o ngā kōrero a Kruger (Uiui, 2003) he kōrero tautoko i te āhuatanga o

mua mō te tangihanga, inā, ka riro ko ngā manuhiri te tuatahi ki te whakatakoto

kōrero, ahakoa, kāore i whakahuahuatia ko wai kē ia te iwi e mahi pērā ana. Kāore

ngā kaikōrero nei i tino whakahē i ngā tauira whaikōrero a tēnā iwi, a tēnā iwi, inā

hoki ko te whakaaro kē ia, me whai i tā te tangata whenua i whakatakoto ai, ka tika.

8.5 Ko pāeke, ko tauutuutu rānei te hari?

Kua whakarārangihia i muri iho nei te āhua whaikōrero o tēnā iwi, o tēnā iwi hei

tirohanga. Ko tā Higgins rāua ko Moorfield (2004: 80):

This alternating system of whaikōrero is used by tribes who claim descent from the people who migrated to Aotearoa on the Tainui and Te Arawa canoes, notably those of Waikato, the King Country, the Volcanic Plateau, and parts of the Bay of Plenty.

Heoi anō, me mārama hoki tātou, arā anō ngā marae, ahakoa kei roto i te rohe o

tētahi iwi e mātua whai ana i tētahi o ngā kawa whaikōrero, tērā pea ka whai i tētahi

kawa kē, i te mea, ko tā te hunga e whakahaere ana i te huihuinga, he whakahau i te

kawa e tika kē ake ana ki a rātou.

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8.5.1 Ko pāeke, ko tauutuutu hoki

Tērā hoki tētahi marae i te rohe o Ngāti Manawa kua whai i ngā momo hari e rua

nei. Ka mahara a Malcolm (Uiui, 2003) ki te whakatuwheratanga o te wharenui i

tērā o ngā marae me te taehanga o Te Arawa ki reira ko pāeke te āhua whakahaere i

ngā whaikōrero, anā, e tohe kē ana a Te Arawa ko tauutuutu kē te whakahaere e tika

ana. Ko tā Rangi (Uiui, 2003), tērā tētahi marae o tōna rohe, he rohe whai i te tauira

pāeke, e whakahaere ana i te kawa tauutuutu. Heoi anō, nā te kore i whakaaehia e te

rohe whānui, ka haere ake ētahi kaumātua ki te whakahau i a rātou kia tahuri mai ki

tā te nuinga e hari nei, arā, kia pāeke hoki tā rātou e whai nā.

Arā hoki te whakamārama a Salmond (1994: 157), mō te ngāwari o Te Taitokerau i

ētahi wā, inā, tērā pea ka whāia e ētahi marae o Te Taitokerau te kawa whaikōrero o

te manuhiri mena he tino manuhiri. Ko te tauira i tīkina mai e ia, ko tā Pat Hohepa

whakamārama mō te haerenga o Tainui ki Te Taitokerau. Ahakoa ko pāeke te

momo whakahaere o ngā pae, ko tauutuutu te momo i tēnei haerenga, hei hōnore ki

te Kīngitanga.

Ko Rangitahi marae i Murupara tētahi e taea ana te kite te kawa o Mātaatua, i te

kawa o Te Arawa rānei. Mena he tangihanga te kaupapa, ka whakahaerehia te kawa

hei runga anō i te whakapapa o te tūpāpaku, nā reira, mena e whakapapa ana te

tūpāpaku ki Mātaatua, ko pāeke te hari. Mena te whakapapa e tātaia mai nā i Te

Arawa, ko tauutuutu te hari. Ko te mea nui ki a au nei, kia kaha te whakamōhio a te

tangata whenua o taua huihuinga he aha te whakahaere, kei hē te tū mai a ngā

kaikōrero manuhiri, me te aha, ka rīria mō te takahi i te kawa kōrero.

8.6 Ko ngā wehenga tauira hari

Kei muri nei e whakarārangihia ana ngā waka, me ngā wehenga iwi i roto i a ia, te

kawa whakahaere i ngā whaikōrero. Ahakoa ēnei whakarārangitanga, he rerekē anō

ētahi whakahaere, pēnā i tāku i kōrero nei i tēnei wāhanga mō ngā marae i roto i

ngā tāone, ahakoa nō tētahi rohe ake, kua riro mā te hunga e rīhi ana, e whakahaere

ana rānei, i te marae e whakatau he aha ngā whakaritenga e pā ana ki taua marae i

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raro anō i tā rātou ake whakahaere. Kei ētahi tāone anō hoki ngā marae ā-iwi e

pupuri nei i ā rātou tikanga whakahaere ā-iwi.4

Paeke60%

Tauutuutu40%

Te mahere tuaono:

Te wehenga ōrau tauutuutu, pāeke.

Heoi anō tā te kauwhata porohita o Te mahere tuaono i runga ake nei, he whakaata i

te wehenga o ngā iwi whai i te tauira tauutuutu me ngā iwi whai i te tauira pāeke,

anā, ka tere kite i tā te nuinga o ngā iwi e whai nei, ko ‘pāeke’. Me mārama anō

hoki, koinei ngā manako o ngā momo whakawhitinga kōrero, ā, kua kōrerohia i

tēnei wāhanga te āhua o ētahi iwi me tā rātou tīmata i te tauira tauutuutu nei, kātahi,

ka whakawhiti kē ki pāeke.

Nā, anei te whakarārangitanga ā-papatau o ngā waka me ngā wehenga iwi o tēnā, o

tēnā hei tauira whānui. Kua kōrerohia hoki ngā tauira a ētahi iwi e aro ana ki ngā

āhuatanga tū e rua. Ko tāku e whakatūpato nei i te kaipānui i tēnei tuhinga, kei noho

ka ū mārō ai ki ēnei, kei whakarerekēhia e te pae tangata whenua i runga i ngā

whakawai o te wā, ka mutu, kāore e whāia rawatia tā tēnei papatau e whakaatu nei.

4 Ko te marae o Mātaatua i Rotorua tētahi, ko tō Te Tira Hou i Tāmaki-makau-rau anō tētahi.

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Pāeke Tauutuutu/ tū mai tū atu

Iwi Waka Iwi Waka Tūhoe-Ngāti Awa Mātaatua Te Arawa Te Arawa

Te Whakatōhea-Te

Whānau-a-Apanui

Tūwharetoa Te Arawa

Ngāti Awa-Aupōuri Ngāti Manawa*5 Te Arawa/Tainui

Ngāi Te Rangi-Ngāti Ranginui

Waikato Tainui

Ngāti Porou Horouta Ngāti Raukawa Tainui

Rongowhakaata Tākitimu Ngāti Toa Tainui Te Aitanga-ā-

Mahaki

Maniapoto Tainui

Te Taitokerau Ngāi Te Rangi / Ngāti Ranginui

Mātaatua

Taranaki Aotea

Ngāti Ruanui

Ngā Rauru

Ātihau

Kai (Ngāi) Tahu Tākitimu

Ngāti Whare Mātaatua

Ngāti Manawa* Mātaatua Ngāti Whātua Māhuhu Ngāti Whātua Māhuhu

Ngā Puhi/Te Rarawa Māmari Ngā Puhi Te Ati Haunui-ā-Pāpārangi- Rangitane- Aupōuri-Rarawa

Kurahaupo

Kahungunu Takitimu Kahungunu?

Te Whānau-a-Apanui

Mātaatua

Whanganui Kurahaupo 8 (61%) 5 (38%)

Te mahere tuawhitu: Ko ngā hari ā-waka, ā-iwi.

5 E tohu ana te whetū pēnei “*”, he wā anō ka whāia ko te tauira pāeke, ā, he wā anō, ka whāia ko te ‘tauutuutu’.

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Te whakaahua e rua tekau mā tahi: Ko ngā wehenga iwi o Te Ika-a-Māui.

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Te whakaahua e rua tekau mā rua:

Ko ngā wehenga iwi o Te Waipounamu.

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Kei Te whakaahua e rua tekau mā tahi, te mapi o Te Ika-a-Māui, me Te Whakaahua

e rua tekau mā rua, te mapi o Te Waipounamu (Te Waka-a-Māui), e taea ai te kite i

ngā iwi me ngā rohe. He mea tango mai ēnei whakaahua i te pukapuka a Ka’ai mā

(2004: xii) mai kore e waingōhia kē ake te kitea o ngā wehenga iwi, me ngā

rohenga ā-waka kua kōrerohia i tēnei wāhanga, me te āhua whakawhiti kōrero a

tēnā iwi, a tēnā waka.

8.7 Whakarārangihia te pae, ka rere arotahi ngā whaikōrero

I whakaarahia e Tupe (Uiui, 1996) rātou ko Pouwhare (Whakawhiti Kōrero, 1996),

ko Tait (Uiui, 1996), ko Temara (Uiui, 1997), ko Melbourne (Uiui, 1997) o Tūhoe,

me Malcolm (Uiui, 2003) o Te Arawa, te rārangi kōrero pēnei nei, ka tīmata i te

maihi o te whare ki te taha ki a Tū-mata-uenga ka hoki whakawaho, arā, ‘whaka-te-

karaka.’ Ka whakatauirahia hoki te āhua o te tū nei e Rangi (Uiui, 2003) i tana

kōrero me tika hoki te tūtū atu o ngā kaikōrero, kia kaua hoki e pekepeke mena kua

hipa te kōrero i a koe, arā:

Anei he tauira, nā, ka mate a Tā Hone Tūrei, ko te kawa o te marae, o Te Rewarewa, ko te kawa o te iwi. Ko te kawa o te iwi ko te kawa o te waka. Ka mutu te kōrero a te tangata whenua ka tukuna atu ki te manuhiri. Nā, ka haere ngā kōrero a te manuhiri mai i te taha matau o tō rātau nā pae. Ka rere ngā kōrero ka tae ki te pito o tērā pae ka tū ake tētahi heahea anō i waenganui o tērā pae ka whakakotitihia te kawa. I reira ka whakatikahia. Ka kīa atu kia noho. I reira anō hoki e kī atu ana ‘ka kore koe e noho, ah, pakaru tō māhunga i te toki (Rangi: Uiui, 2003).

Nā, ki te rohe o Mātaatua he takahi tikanga te pekepeke o ngā kaikōrero o te pae.

Koirā hoki te tohutohu a Iraia (Uiui, 1997),

kaua hei whakaroaroa te tū. I reira tonu māua e whakatikatika ana i a māua kua tū mai te koroua, ko te koroua ai hoki, kātahi au ka mea atu ki te mea e mātau ana au, ka mea ake ‘ei’. Heoi anō, te tūnga ake o te kōroua rā i te mutunga o māua, kua kī mai, he kore i whakamāramahia atu nē. Koirā te mate, hesitation, he whakaroaroa.

Hei ētahi wā, ehara nā te takaroa i hipa te rākau kōrero i tētahi, he kamakama kē

noa iho nō ētahi. Ka pātai ahau i tētahi o aku pākeke, ka pēhea, inā tūpono mai tēnei

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āhuatanga? Ko tāna i whakautu ai, kia tākina te waiata a tērā, ka nuku ki kō atu i a

ia noho ai kia pai ai tō tū me te kore anō rā e takahi, e haukoti i te rere o ngā

whaikōrero. Mā konei e rangona tonutia ai te reo o te rōpū i haere ai koe, inā hoki,

ko koe te kaikōrero, te waha o te rōpū.

Ko ētahi o ngā kōrero mai ki ahau i roto i ngā tau he tūhonohono tēnei i te mana o

ngā atua ki te ira tangata, inā, ko te tāhuhu o te whare a Rangi-nui, nā reira, ka heke

ngā mana i a Rangi-nui mā ngā maihi o te whare tipuna, ka tau atu ki te kaikōrero

tuatahi e noho tata ana ki te maihi nei, ka huri whaka-te-karaka nei te rārangi o ngā

kaikōrero a te tangata whenua, kātahi, ka rere pēnā tonu i ngā kaikōrero manuhiri,

kātahi ka piki haere anō i te maihi ki te taha ki a Rongo, ka mutu anō ki a Rangi-

nui, kua tatū.

8.8 Te whakanoho i te pae i roto i te wharenui

Tēnā kia paku kōrero tātou mō te noho o ngā pae i roto i ngā wharenui. E mārama

ana puta noa, he paku rerekē te āhua o te whakaeke, inā, te kōrero a Tauroa (1989:

19): “If the whaikorero is to take place inside the whare, the manuhiri move forward

onto the porch, remove their shoes and enter the house.” Engari, hei ētahi wāhi,

pērā i Te Arawa me ētahi takiwā o Ngāi Tahu, ka akiakihia ngā tāne kia kaua e unu

i ō rātou hū. E ai tā Kingi (Uiui, 1998) rāua ko Malcolm (Uiui, 2003) o Te Arawa, e

whakarārangihia ana te pae manuhiri i te kopaiti o te whare, ka whai haere i te

pakitara o te taraiti o te whare, ka mutu, ko te kaikōrero tuatahi o te manuhiri ko te

tangata e noho tata ana ki te kūaha o te wharenui, kātahi ka anga whaka-te-

poutokomanawa. Ko te nōhanga o te tangata whenua, hei te pito ki te poutuarongo o

te whare, anā, ko te rere o ngā kaikōrero tangata whenua, ka tīmata ake i te taranui o

te whare, ka rere whaka-te-taraiti. Engari, tērā anō tētahi marae o Te Arawa, ko te

pae tangata whenua tēnā ki te taraiti, ki te pakitara ki te poutuarongo; ko tō te

manuhiri, he mea whakanoho ki te taranui, e anga nui ana ngā aroaro ki te

poutuarongo o te whare.

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I te rohe o Taranaki, otirā, i raro i ngā waka o Kurahaupō, o Tokomaru, me Aotea,

kei tēnā marae anō tāna whakanoho i ana pae i roto i te whare. I tētahi o ngā

haerenga o tō mātou kura, oo Te Tumu, i Te Whare Wānanga o Otāgo, i te tau 2004

ki roto o Taranaki, ka kite anō ahau i te rerekē o te noho o ngā pae; he rerekē i roto i

a rātou, he rerekē hoki i ētahi atu iwi.

Te tūnga tuatahi ki roto o Aotea, ko Pariroa te marae, ki waho atu o Pātea, kua

whakakao te tangata whenua ki roto i te whare hei pōhiri i a mātou. Te kuhuhanga i

te wharenui, kua whakanoho te pae tangata whenua i a ia ki te taranui o te whare.

Ko mātou ia i whakanōhia ki te taraiti, e anga whaka-te-tuarongo ana tō mātou pae.

Ka pau ngā pō ka wehe mātou i tēnei marae, ka huri āwhio anō mātou, ka rere

whakarunga ki waho paku mai o Ngāmotu, anā, ka herea tō mātou waka ki te tumu

o Tokomaru, ko Kairau te marae. Kua whakaritea anō, ko roto o te wharenui te

wāhi e pōhiritia ai mātou. Te houtanga i tēnā o ngā whare, kua whakanoho kē te pae

tangata whenua i a ia ki te taraiti o te whare, ko tō mātou nā ki te taranui. He pērā

anō i te marae o Urenui, he pērā hoki i te marae o Ōwae.

Ka pau te noho ki Kairau, ka unuhia te here, ka rere mātou, ka tau atu ki roto o

Parihaka, ki roto i a Ngāti Te Whiti. Ko te pae o te tangata whenua he mea

whakanoho ki roto rawa o te whare, ko tō mātou nā pae, ki te taraiti, he tata anō ki

te kūaha.

I ētahi o aku haerenga ki roto o Ngā Puhi, otirā, he tangihanga te kaupapa e

whakahaerehia ana i te marae, ko te tūpāpaku tēnā ki te poutuarongo, ka mutu, ka

whakarārangihia ngā pae o te tangata whenua me te manuhiri e anga nui ana tētahi

ki tētahi. Ko te pae tangata whenua ki te taranui o te whare, e pare ana ngā tuarā ki

te pakitara; ko te pae manuhiri ki te taraiti, e parea ana ō rātou tuarā ki te pakitara o

tērā taha. Heoi anō tā ēnei rerekētanga, he whakaata i te rerekē o te whakanoho i

ngā pae a ētahi iwi i ā ētahi, he whakaata hoki i ngā rerekētanga ā-marae i roto tonu

i te rohe.

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8.9 Ko te tū a te kaikōrero

Nā te mea, kua kōrerohia te noho o ngā pae, ka whai wāhi te tū a te kaikōrero i roto

i ā tātou kōrerorero i tēnei wā. E whā ngā momo tū i whakahuatia mai e ngā

kaikōrero. Ko te ‘hīkoi whakapae’ tētahi, inā tā Tahuri (Kōrero Whakamārama,

1996), ko te hīkoi mai i tētahi taha, ka tū, ka huri aroaro ki tērā taha, kātahi ka

kōrero, ka huri, ka hoki haere ki tērā pito, ka tū, ka huri, ka kōrero anō. Ko te mea

nui hei tā Kāretu (Uiui, 1995) rātou ko Herewini (Uiui, 1997), ko Iraia (Uiui, 1997),

ko Kereopa (Uiui, 1997), ko Temara (Uiui, 1997) o tēnei tauira hīkoi kia kaua e

huri mauī hei te wā e hoki ana koe ki tō nōhanga, inā e kīa ana he ‘kōrapa.’ Ko te

kōrero i tā Heuer (1972: 10): “Before fighting, if a warrior moved to the left when

avoiding an obstacle in his path, this was considered to be a bad omen.” Nā, ko ngā

tohutohu mō te ‘kōrapa,’ he tohu i te kaikōrero kia puta atu i tana pae e anga

whaka-te-mauī ana, kia pai ai tana huri katau i tana hokinga ki tana tūru i te pae. Ko

tētahi o ngā kōrero a Milroy (Uiui, 1997) ki ahau, mena kāore e taea e koe te puta

atu ki te taha mauī, kāti, e tū ki te wāhi i matika ai koe ki runga, ki reira whaikōrero

ai, engari, kaua e hīkoi haere kei mate koe i te hoki atu ki tō tūru mā tō pakihiwi

mauī, ka kīa e Mātaatua, he kōrapa.6 Ko tā Kāretu (1978: 69):

The concept of ‘korapa’ so important in whaikorero applies here. With whaikorero, the speaker should move out to the left so that when he has finished he heads back to his seat with his right shoulder.

E tautoko ana a Merito (Uiui, 1997) i tēnei, inā, ka whaikōrero ana ia, ka haere ki te

taha mauī o te pae whaikōrero ai kia kore ai ia e kōrapa. Ko tā Williams (1975: 140)

whakamārama i te kōrapa, he whakamārama i te whānuitanga o tēnei āhuatanga,

inā:

6 Tērā te kōrero i rongo ai ahau e whakaarohia ana te taha mauī o te tangata he taha makuhane, ka mutu, ka noho hoki ngā kirimate ki te taha mauī o te tūpāpaku, e mea ana te kōrero, koia tērā, ko te taha mauī i tika i te kōhatu i whiua e tana pāpā i tana takahurihanga i a ia ki a Rupe kia pai ai tana kimi i ōna mātua. E ai ki te kōrero me hoki te kaikōrero ki tana tūru i te pae mā tana pakihiwi kaha. Kei tā Heuer (1972: 10) ngā kōrero ko te taha katau o te tinana, ko te taha ‘tama tāne, ā, koinei te taha tapu o te tinana’, nā, ko te taha maui, ko te taha ‘tama wahine’, e kīa ana, koinei te taha noa o te tinana.

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Turn to the left instead of to the right after casting the mutu, look back when advancing for the purpose, flinch in a duel, or pass by the dwelling of friends through shyness: all these are aituā.

Nā reira, ki ahau nei, ka whiua anō te kupu ‘kōrapa’ mō te hē o te tū a te kaikōrero,

anā, ko te hē o te huri tētahi wāhanga noa iho o te kōrapa.

Ko te tuarua o ngā momo hīkoi ko tā te pāpaka e ai ki a Herewini (Uiui, 1997) o

Tūhoe, nā, he hīkoi whakamua, he hīkoi whakamuri te āhua o tēnei. Ko te

whakatūpato a Tahuri (Kōrero Whakamārama, 1996) mō tēnei momo hīkoi kia kaua

e parea te tuarā o te kaikōrero ki te aroaro o te hunga e whaikōrero nā ia. Ko tā

Hohepa (Uiui, 1997) o Te Arawa he tautoko i te aronui atu a te kaikōrero.

Ko te tuatoru, ko te tū mārō, inā koinā te momo tū a Kāretu (Uiui, 1995). Ka

tautokohia tēnei tū āhua e Timutimu (Uiui, 1995) mena kei waenganui te kaikōrero

i te pae manuhiri, inā, kāore e pai kia huri tuarā ki ērā atu manuhiri, nā reira, ka tū

noa iho ki te wāhi kotahi tuku ai i ō kōrero.

Ko te tuawhā i whakahuatia mai e Kereopa (Uiui, 1997), he rerekē, ka mutu kāore e

tino whāia, he tauira whaikōrero nā tētahi tangata7 o Te Waimana, inā, he oma

haere ki tēnā wāhi, ka tū, ka kōrero, ka oma anō ki mea wāhi, ka tū, ka kōrero. He

mea pēnā e ai ki a Kereopa (Uiui, 1997) nā te mea he tangata whakapono a Te Pāiri

ki te whaiwhaiā, nā reira, kāore i hiahia tū roa ki te wāhi kotahi kei pā atu tēnā ki a

ia.

8.10 Kia piri, kia aronui

Heoi anō ēnei e whai ake nei he whakakaotanga nā ngā maramara kōrero i puta noa

mai i tēnā, i tēnā. Ko tētahi o ngā tohutohu a Iraia (Uiui, 1997) rātou ko Rangi

(Uiui, 2003), ko Milroy (Uiui, 1997) mō Tūhoe kia kaua te kaikōrero e tawhiti atu i

tōna pae, nā, e hāngai ana tā Herewini (Uiui, 1997) me tana kī i te wā e mutu ana te

whaikōrero a te tangata me mutu tata tonu ki tōna pae. Ko tētahi o ngā kōrero a

7 Ko Te Pāiri tēnei o Te Waimana.

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Rangi (Uiui, 2003), āe, kia piri koe ki tō rōpū inā mā rātou koe e awhi. Ko tā Milroy

(Uiui, 1997) he whakarite i te kaikōrero ki te punga o te waka, nā, ko tana rōpū te

waka. Ki te tawhiti te punga i te waka, he māmā te motu o te taura here, otirā he

taura here tangata. Ki a Kāretu (Uiui, 1995), i te mea he rōpū waiata ka haere ki te

waiata i tō taha, he māmā ake te hoki a te mea kotahi ki te rōpū, tēnā i te haere a te

rōpū ki te kotahi. E kī ana a Kāretu (Uiui, 1995) kia kaua te kaikōrero tangata

whenua e tū ki te whaikōrero atu mai i mua tonu i te aroaro o tōna wharenui. Ko

tētahi whakatūpato a Iraia (Uiui, 1997) kia kaua te tangata e takaroa ki te tū ake ki

te whaikōrero, inā, tana whakatauira mai i te pērātanga, arā, i te takaroatanga o

tētahi ki te tū, ka tū kē tētahi atu, ka haukoti i te rere tika o ngā kōrero.

Ko tētahi atu tohutohu, kia kaua e parea te tuarā o te kaikōrero ki tērā taha (Tauroa

1986: 155), ahakoa manuhiri, ahakoa tangata whenua, e mārama ana tēnei, inā, kua

hokia ngā kōrero mō te marae puehu, nā, ko te huringa tuarā atu o te kaikōrero, ko

te karanga hoariri hei āki i a koe ki te parāoa, ki te aha rānei. Ko ētahi atu tohutohu

mai ki ahau nei, kia kaua hoki, mena ka taea, e hīkoi i mua i ngā kaikōrero e noho

atu ana ki tōu nā pae manuhiri mena he pae nō ngā hau e whā, i te mea, he takahi

hoki tērā i aua rangatira. Kāore au e mōhio mena he tohutohu ēnā ki ahau nā taku

tamarikitanga, mena he tohutohu whānui tonu tēnā, mena koinā noa iho rānei tā tērā

pakeke ōku tohutohu.

8.11 Ko ngā wehenga kaikōrero i runga i te pae

Kua kōrerotia ko wai mā e whakaaehia ana kia whaikōrero, kua kōrerohia hoki ngā

pūkenga whaikōrero. Kua kōrerohia ngā āhuatanga o pāeke me tauutuutu, kua

kōrerohia hoki te pae o ngā manu kōrero, ngā āhuatanga o te tū me ētahi o ngā

tohutohu, kāti, hei konei kōrerotia ai te whakarārangitanga o ngā kaikōrero me te

mahi ake a tēnā, a tēnā.

Hei ētahi wā kua taupatupatu i te hinengaro o te hunga kāore i tino taunga ki ngā

tikanga o tēnā wāhi, o tēnā wāhi, nā reira, “. . . each group likes to have at least one

well-travelled elder with them to cue them in the local procedures” (Salmond 1975:

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48). Tērā pea kua taunga tēnei pakeke i runga i ana tini putanga huri noa i te motu,

tērā pea, ka āta whāia e ia ngā whakamārama i mua i te tapokohanga ki tērā rohe.

Hei ahakoa, ko te mea nui ia kia whai māramatanga kia kore ai e takahia te mana o

tētahi, pēnā i ngā pitopito kōrero i runga ake nei. Inā whakaarohia tēnei mea, te

‘kawa’: “These vary from tribe to tribe and it is up to the guest speakers to know

and follow the kawa of their hosts” (Walker 1977: 23).

Ka puta te whakamārama whānui a Melbourne (Uiui, 1997) mō te mahi o te

tikanga, arā, kia noho mārama te katoa ki ngā whakaritenga. Hei piri anō ki tēnā

tāhuhu whakaaro ko te kōrero a Salmond (1994: 47, 147, 153):

The greater part of te kawa o te marae or marae etiquette centres upon the regulation of oratory-who may speak, in what order, and how they structure their remarks . . . apart from the selection of speakers, the order of speech is also carefully governed . . . Sometimes the order is unpredictable, even to members of the group, and speakers simply stand when they feel like it.

Hei tautoko i te kōrero a Tāmati Reedy i mua rā mō te āta whakaarotanga o ngā

tikanga, ehara i te hanga poka noa nei, inā te kōrero a Tauroa (1989: 21):

These are not arbitrary rules made up on the spur of the moment to thwart individuals. They have been determined by the people over generations and changes are made by the people to accommodate their own kawa and their own marae situation.

Mā te whai i ngā whakaritenga e kore ai e mahurangi ngā whakahaere i runga i te

marae, anā, ki te tau ngā whakahaere i runga i te marae, kua kore pea e takahia te

mana o te tangata whenua, kua kore hoki pea e takahia te mana o te manuhiri. Mā te

āta whakahaere hoki i ngā whakaritenga e kore ai e whiua tērā iwi ki ngā kōrero

whakatakē pēnei i te ‘kūare’, ‘te kore mōhio’, ‘te heahea’, ‘te tikanga kore’, inā

hoki te wairua o ngā kōrero a Temara (Uiui, 1997), ki te pekepeke te rārangi kōrero

kua kore e aro ko hea a hea. Ka puta ngā kōrero a Reedy (Uiui, 1996) mō te pae

whakaeke i ētahi wā ka noho mai te rōpū tāne ki runga i te paepae:

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Kua tū noa iho ngā tāngata, ko wai ake rānei, ko wai ake rānei, kua tino uaua te mōhio atu ko wai. Tētahi o ngā tohu pea ko wai e noho ana i runga i te paepae, engari, āhakoa tonu pērā, ka noho mai te rōpū tāne ki runga i te paepae, kāre tonu koe e mōhio ko wai e tū ana ki te whaikōrero, ko wai rānei kāre i te tū ki te whaikōrero. Kua pēnei noa iho i te ping-pong nei te haere o ētahi wā. Kōrero mai a kō, kōrero mai a kō, i runga i te paepae whakaeke .

Hei tā Timutimu (Uiui, 1995) kua whakaritea ngā kaikōrero (o te tangata whenua) e

rātou anō, kua whakaritea hoki ngā mea o te manuhiri ko wai mā hei tū i mua, ko

wai mā hei tū i muri. E pēnei ana te whakautu a Kruger (Uiui, 2003) ki taku pātai,

mehemea ka āta whakaritea kia hia ngā kaikōrero o te pae:

Ki tōku mōhio nā i mua, āe, nō te mea, ko te pūtake o te whaikōrero nā, ko te whakaeke i ōu hiahia i roto i te kōrero. Mā runa i te kawa, enari kai te kī au ināianei, kua kore e taea, nō te mea, nā nā āhuatana o te wā, kua kore e taea ināianei te whakarite, anei naka te hiahia kia pēnei te nui o nā kaikōrero, ka taea noatia tērā, ināianei, ētahi wā ka taea, enari te nuina o te wā karekau, enari, kai te kī atu au ki a koe nā, ko tōku mōhio i nā wā o mua, kua whiriwhirihia e te huna whakaeke, e te huna kāina rānei, he aha nā kōrero e hiahia ana tātou kia whakapāohohia i runa marae ātea. Me pēhea te whakatakoto i nā kōrero, mā wai . . . he pai pea mā Mea ēnei kōrero, mā Mea ēnei take, he pai mā Mea e whakaemi nā kōrero. Kua whakaritea e rātou, ko te mea nui kē kia taea ō rātou tūmanako e hiahia ana rātou mai i tērā huihuina. Kia taea ō rātou tūmanako. Ināianei ki a au nā ko te whaikōrero ko te whakatau manuhiri noa, kāre noa he kaupapa.

E mea ana a Tahuri (Kōrero Whakamārama, 1996) ka rerekē hoki te tokomaha o

ngā kaikōrero nā runga anō i te kaupapa, hei tauira, mena he manuhiri rongonui,

kua tokomaha ake pea ngā kaikōrero. I whakaarahia e ia te tangihanga o te

Rangihau8 me te nui o ngā ope, nā konā i whakarerekēhia ai ngā whakahaere, ka

riro mā ngā wātene e tohutohu ngā pae kōrero, arā, ko wai ngā kaikōrero, me noho

hoki rātou ki hea?

Hei tā Waiariki (Uiui, 1996), tēnā hoki pea ka tohua e te mea pakeke rawa ko wai

ka tū ki hea. He hanga rite tā Tait (Uiui, 1996), inā, kei te pae te whakatau ko wai ki

hea. Ki ahau nei, kāore nei rāua i te kōrero mō te mahi whakatika a te pae tangata

whenua i te pae o te manuhiri. Ko tētahi kūrakuraku i ara mai i roto i ngā kōrero a 8 Ko John Rangihau tēnei, he tangata rongonui nō Ngāi Tūhoe. I tōna matenga i te tau 1987, ko Mātaatua ki Rotorua te marae i takoto ai ia, i tangihia ai, i poroporoakihia ai.

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Melbourne (Uiui, 1997) ko te riro ko te wā, ko te moni hei rangatira mō ngā tikanga

Māori, inā, koinei hoki ētahi kaupapa tohu i ngā pae kōrero. Tēnā, kia paku

whaiwhaihia e au te wā me tōna āhei ki te whakawai i ngā whakaritenga

whaikōrero. Ehara kau nei i te mea ka aro nui nei ngā kaikōrero ake ki te wā,

engari, ko te hunga mātakitaki kē pea te hunga tere hōhā i ēnei rā, inā hoki, ki a au

nei ko rātou kē te hunga ka hōhā, ka mutu, kurupākara ana ngā waha i te hamumu.

E whakapae ana ahau, ko tā te hamumu o ngā waha nei he tohutohu i ngā kaikōrero

ki te roa rawa o ā rātou kōrero, ki te maroke rānei, pēnā i ā tātou kōrerorero mō te

koretake o ngā whaikōrero i roto i Te Wāhanga Tuaono e kōrero ana mō ngā

pūkenga o te whaikōrero, nā, kua haukotia te rere o ngā kōrero, kātahi ka

whakapotohia ngā whaikōrero e ētahi kaikōrero. Ko te whakaritenga e whānui ana

te whakaaehia, kia kotahi noa iho te tangata e tū ana ki te whaikōrero, kia kaua hoki

tērā kaikōrero e whakapōreareahia, anā, ki te tū tētahi kāore e tika ana, ka kīa “E tau

ki raro!” (Salmond 1994: 152). Engari, arā te kōrero a Jock McEwen ki a Salmond

(1994: 153), tērā tētahi hui i roto i a Te Arawa ka taki tū te tokorua o te tangata

whenua ki te kōrero, kāore tētahi e noho, ka taki whaikōrero rāua tahi, i te wā

kotahi. Hāunga ētahi rohe, e tika ana mā te tangata whenua e wāhi ngā

whakawhitinga whaikōrero. Ko tā Pat Rae (Ngā Pū Kōrero. 1987 [rīpene]) mō

Whanganui, he rerekē anō hoki, inā, ko te manuhiri kē te ope tuatahi hei panga i te

kōrero i runga i te marae.

Tēnā tātou ka titiro ki ngā wehenga mahi a ngā ‘manu kōrero’, ngā ‘taumata

kōrero’, ngā ‘tōtara haemata’ nei. I ngā wā o mua, e mārama ana te tokomaha o ngā

kaikōrero. Inā whakaritea ki ngā pae angiangi o ēnei rā me te tokoiti o ngā kauheke

kaumātua nei, tērā pea e hāngai ake ana ki ērā wā e mātotoru ana ngā pae i te mahi

a te tangata whaikōrero. Ka ara mai ngā wehenga matua e toru o ngā kaikōrero nei.

Ahakoa ngā kōrero kia toru ngā kaikōrero, kāore au i te āta mōhio pēnā kei te

kōrero mō te ‘tokotoru ā-tangata’ nei, pēnā rānei kei te kōrero kē mō ngā wehenga e

toru, ‘wehenga ā-rārangi kōrero’ nei. Hei ahakoa, ka whaiwhaihia ngā kōrero me

ngā mahi ake a tēnā, a tēnā.

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8.11.1 Ko wai rā hoki hei ‘kaiwāhi’?

Ko te karangatanga mō te kaikōrero tuatahi ko te kaiwāhi (Mahuta 1974: 18), ko te

tangata wāhi rānei, ko te tangata whakatuwhera, anā, ko te karangatanga i whiua e

Reedy (Uiui, 1996) mō te kaiwāhi ko te ‘kaitātaki’. Ko te kaikōrero matua te ‘kākā

kura’, e ai ki a Salmond (1994: 153), “. . . red parrot, the bird that leads the flock.”

Mena he tauutuutu te āhua kōrero, hei tā Downes (1929: 153), mā te rangatira

tangata whenua e wāhi te taha ki a rātou, mā te rangatira manuhiri e wāhi te taha ki

a rātou. E tautoko ana hoki a Kāretu (1978: 70) i taua whakaaro, arā, kia riro mā te

kaikōrero o te marae e wāhi ngā whaikōrero o te tangata whenua i te mea e pupuri

ana ia i te mauri o te marae. E mea ana a Mahuta (1974: 17): “Speaking depends on

rank, age, wisdom, and knowledge. The chief may speak first or last.” He hanga rite

tonu tā Salmond (1975 48): “Prestige factors also control the composition of each

“side” of speakers. The most important men in the party speak first and last.” Ina

whakatauritea ki te iwi o Hamoa, me te āhua o ngā kōrero i roto i te Fono, ka riro

mā te rangatira e whakakōpani ngā kōrero a te katoa (Duranti 1981: 363).

Mena kei runga i tōu marae ake, e kī ana a Tahuri (Kōrero Whakamārama, 1996)

rātou ko Herewini (Uiui, 1997), ko Rangi (Uiui, 2003) o Tūhoe me Winiata

(Whakawhiti Kōrero, 2002) rāua ko Malcolm (Uiui, 2003) o Te Arawa, ko te

tangata anō kei a ia te mauri o taua marae te mea tuatahi, koia te kaiwāhi kōrero.

Hei tā Kāretu (Uiui, 1995):

Mā te kaiwāhi tērā e whakatakoto, te tāhū e whakatakoto, anā, ko wētahi o ngā kaikōrero, ko rātau he rite ki te heke o roto i te whare, nē, ka tāpiri mai i ō rātau whakaaro ki taua kaupapa rā, anā, ka riro mā te tangata whakamutunga e here te katoa o ngā whakaaro, e whakatepe ngā kōrero.

He ōrite tonu ngā kōrero a Rangi (Uiui, 2003) ki ērā a Kāretu (Uiui, 1995) o runga

ake nei. Kei roto hoki i ēnei kōrero a Kāretu (Uiui, 1995) te tauira o te whare, heoi,

he mea tiki atu anō taua tauira e Kereopa (Uiui, 1997), e Pukepuke (Uiui, 1997), e

Temara (Uiui, 1997) hei whakaata i te mahi a tēnā kaikōrero, a tēnā kaikōrero.

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Ki te wāhi tū ake, ko te kōrero a Kuia Te Wai (Whakawhiti Kōrero, 2001) mō Ngāti

Porou mā te tangata kei te pito e tīmata ngā kōrero. E kī ana a Kingi (Uiui, 1998) o

Te Arawa mehemea ko te tangata whenua tēnei, he whakamārama te mahi a tēnei

tangata i ngā kāwai whakapapa o te tūpāpaku, ā, pēnā he tūhonotanga ki te ope

whakaeke ka tuituia anō ērā whītau, ka mutu, ka noho ēnei kōrero hei tāhuhu kōrero

hei whaiwhaitanga mā ngā kaikōrero manuhiri.

Ki te taha manuhiri hei tā Timutimu (Uiui, 1995) ko te tikanga ko ngā tāngata o

taua hapū o te iwi e tau nā rātou ka tū i te tuatahi, nā, kia mutu rā anō rātou kātahi

anō ngā rāwaho nō ngā iwi o ērā atu rohe ka āhei ki te tū mai. Nā Kāretu (1978: 70)

hoki ngā kōrero tautoko i tā Timutimu (Uiui, 1995), mena he manuhiri, mā te

tangata o taua rohe e wāhi ngā whaikōrero, i te mea ko ia te pae ārahi, māna e

whakamārama ko wai te rōpū whakaeke, he aha hoki te take o te haere ake a taua

ope.9 Hei whakaū i tēnei āhuatanga ka maumahara ahau ki ngā kōrero a tētahi mō te

whakahē a ētahi i te korenga o tētahi manuhiri whai whanaungatanga ki tētahi

marae i tū tuatahi ki te wāhi i ngā whaikōrero a te manuhiri i runga i taua marae. I

roto i Te Tairāwhiti, mā te kaikōrero mana ake, mātau hoki, e tīmata ngā

whaikōrero (Salmond 1994: 153).

E tautokohia ana tā Kāretu (Uiui, 1995) kōrero e Kereopa (Uiui, 1997) rāua ko

Merito (Uiui, 1997) kia riro mā te tangata tuatahi e whakatakoto te tāhū, te tūāpapa

rānei.10 Hei tā Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Morehu (Uiui, 1998)

ko te tangata tuatahi he mōhio ki te whakapapa, ka mōhio nō mea wāhi te rōpū, ka

tūhonohonohia ngā whakapapa, heoi, ahakoa nō te iwi kotahi tonu a Pouwhare

(Whakawhiti Kōrero, 1996) rāua ko Tahuri (Kōrero Whakamārama, 1996), e kī ana

a Tahuri (Kōrero Whakamārama, 1996) mā te tangata whakamutunga tērā mahi.

Kei a Tait (Uiui, 1996) ngā kōrero tautoko mā te tangata mātau tonu e kōrero

tuatahi kia kore ai e hē, kia tika ai te hoatu i ngā kōrero.11

9 Tautokohia ai hoki tā Timutimu (Uiui, 1995) e Merito (Uiui, 1997) rāua ko Iraia (Uiui, 1997). 10 Nō Mātaatua rātou tokotoru. 11 Arā ngā kōrero a Edwards (1986: 17) mō te wahine karanga me ngā ritenga o taua whakahaere: “Karanga are usually performed by senior women who have good command of the language – otherwise

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Hei tā Tupe (Uiui, 1996) rātou ko Pukepuke (Uiui, 1997), ko Melbourne (Uiui,

1997) o Tūhoe ko te tikanga ia ka tukuna ko ngā tamariki ki mua, mā te pakeke e

whakarāpopoto ngā kōrero katoa. Heoi tā Malcolm (Uiui, 2003), kia kaua e tukuna

ngā mea tamariki ki te whaikōrero hei wāhi i ngā kōrero, engari, kia tū ko rātou i

muri kē mai i ngā mea mātau. Kāore tēnei e whakawhāiti noahia mai ki te tamariki

ā-pakeke nei, ko te ‘tamariki’ nei he kōrero anō mō te hunga kāore anō kia pūkenga

ki te mahi whaikōrero. Kua kite ahau i tētahi tangata tau ki te whaikōrero e

tohutohu ana i ngā mea pakeke ake i a ia ki te whaikōrero, me te mea, kāore ērā

pākeke i whakamau ki te whakaaro e whakaitihia ana rātou. E mārama pū ana i a

rātou, ko te tangata e tohutohu ana i a rātou te mea mōhio, te mea mātau o rātou ki

te whaikōrero, nā reira, kei te pai mena ka whakatikaia e ia ngā whakaritenga e pā

ana ki te whaikōrero ‘kia tōtika ai ngā mahi.’

8.11.2 Ko wai rā hei ‘pou mō waenganui’?

Ko tā Reedy (Uiui, 1996), o Ngāti Porou, me tā Mahuta, o Waikato-Maniapoto,

karangatanga mō te hunga kōrero i waenganui nei, he ‘kaiwetewete’, inā ko ngā

mahi a ēnei kaikōrero o waenganui he wete i ngā kōrero mai i taua tāhū i

whakatakotohia e te kaiwāhi, e te kaitātaki, arā, ‘discussors of talk’ (Mahuta 1974:

18). Ko tā Kingi (Uiui, 1998), o Te Arawa, karangatanga i tēnei hunga he

‘takawaenga’. E mārama ana pea tēnei i runga i te whakamārama o te kupu, arā, ko

ngā kaikōrero ēnei kua ‘taka’ i ‘waenganui’ o te kaikōrero tuatahi me te kaikōrero

whakamutunga. Koia nei te tirohanga hou a Reedy (Uiui, 1996) ki te nuinga o ngā

iwi i ēnei rā, mehemea he tauhou tā rātou, he taitama rānei kei te whakareritia e

rātou mō tēnei mahi, ka whakanōhia e rātou ki te tūranga i waenganui o ngā pākeke,

ā, koirā hoki tā Kingi (Uiui, 1998) o Te Arawa, me tā Hohepa (Uiui, 1998) o Ngā

Puhi. Ko tā Kereopa (Uiui, 1997) rāua ko Temara (Uiui, 1997), o Tūhoe, koia nei te

tangata whakapapa ko te kaikōrero tuarua. Anā, ki a Kereopa (Uiui, 1997), kaua

tēnei tangata e whakahua i ngā take i mahue i te kaikōrero tuatahi.

one could say the wrong word and that could be disastrous.”

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8.11.3 Ko te ‘tangata kōpani’

Hei tā Kingi (Uiui, 1998) rāua ko Morehu (Uiui, 1998) o Te Arawa ko te kaikōrero

whakamutunga te ‘tangata kōpani’, hei tā Waiariki (Uiui, 1996) o Tūhoe ko te

‘kaiwhakakao’ tēnei, hei a Tait (Uiui, 1996) hoki o Tūhoe ko te ‘tāoro’ tēnei, arā, te

tangata whakahoki, hei a Reedy (Uiui, 1996) o Ngāti Porou ko te ‘kaiwhakawhāiti’

tēnei, hei tā Herewini (Uiui, 1997), o Tūhoe, ko te ‘kaiwhakatepe’ tēnei, anā, hei tā

Mahuta (1974: 18), ko ia te ‘kaiwhakamutunga’, ‘final speaker (who ties the loose

ends).’ Hei tā Temara (Uiui, 1997) o Tūhoe, me Mataira (1995: 70) ko te

‘kaiwhakaoti’ tēnei. He pēnei kē noa ake te whakataurite a Temara (Uiui, 1997) i te

hunga whaikōrero:

E ai ki te tauira a Ngāti Tūhoe, kua whakarāpopotohia e ia [e te kaikōrero whakamutunga] ngā kōrero. Kua oti i a ia te whare rā. Kua uhia e ia te tuanui, kua oti i a ia te whakapuru i ngā puare o te whare rā, ko te mahi whakamutunga māna he tō i te tatau, he tō i te puta auahi o te whare rā kia kati.12

Māna anō hoki e whakatikatika ngā kōrero mena i hē i tētahi, ā, māna e whakaoti

ngā kōrero kia kore ai e taea, kia iti rānei ai te āhei, a tētahi atu tangata ki te pākiri

hā, ki te whakahē, ki te kūnanunanu. E kī ana a Barlow (1991: 84),

ko te ariki o te iwi, arā, te kaumātua poutokomanawa ko ia te kaikōrero whakamutunga, ko te take i pērā ai, kei a ia te kōrero whakatika i ngā kōrero i mua i a ia, ina kei te hē ā rātou kōrero. Heoi, me waiho ra te pūtake o te hui ma te kaumātua e whakamārama.

Hei tā Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Morehu (Uiui, 1998) he

tangata mātau te kaikōrero whakamutunga, anā, e kī ana a Pouwhare (Whakawhiti

Kōrero, 1996) nā te mea he mātau, he pai tēnei tangata hei tuitui i ngā kōrero a ngā

mea i mua i a ia, ahakoa tāna he whakautu pātai, he tāpiri rānei i ētahi kōrero atu

anō. Ka pēnei anō ngā kōrero a O’Regan (1989: 1) mō te kawa o Kai Tahu, inā,

mena kua tukuna ngā kaikōrero kāore i te pērā rawa te pūkenga hei tū ake i te

12 Ko te ‘whare’ e kōrerohia ana e Temara (Uiui, 1997), ko te ‘whare kōrero.’ Kei te wāhanga e whai ake nei mō te hanga o te whaikōrero te roanga o ngā whakamārama a Milroy mō te whare kōrero, inā, koinā te ritenga o te waihanga.

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tuatahi, kāti, mā te mea pakeke e whakaū te ‘whare kōrero’ mā te whakanoho i te

tāhūhū ki runga i ngā pou tāhū kua oti i ngā kaikōrero i mua atu i a ia.

Ko tā Waiariki (Uiui, 1996) rātou ko Tupe (Uiui, 1996), ko Tait (Uiui, 1996), ko

Temara (Uiui, 1997) mō te kaikōrero whakamutunga nei, i tua atu i te tuitui haere i

ngā kōrero, ka kohia haerehia e tēnei kaikōrero ngā kōrero i mahue i ngā kaikōrero

o mua atu i a ia. E whakaae ana a Kereopa (Uiui, 1997) rāua ko Kingi (Uiui, 1998)

ko tā te mea whakamutunga he karapoti i ngā kaupapa i mahue. Koirā hoki te

whakamāoritanga o te kōrero a Temara (Uiui, 1997) e mea nā ia, kia ‘tōia te puta

auahi o te whare kia kati.’ Hei tā Pukepuke (Uiui, 1997), ka taea e te kaikōrero

tuarua tēnei mahi. Ko tā Kingi (Uiui, 1998) mō te tangata kōpani he whakahoki noa

mai i te mauri, ā, mena he riri tō te manuhiri mā tēnei tangata anō hoki e whakautu.

Hei tā Tupe (Uiui, 1996) rāua ko Pukepuke (Uiui, 1997) ko te tikanga hoki ko te

tino kaumātua te whakamutunga hei whakarāpopoto i ngā kōrero katoa, hei tā

Merito (Uiui, 1997) ko ia tonu te rangatira. Mehemea ko pāeke te hari, ki a Reedy

(Uiui, 1996), mā te kaikōrero tuatoru e wetewete ngā whakapapa hei paihere, hei

pūhere i te ‘iwi kāinga’ me te manuhiri. Ko tā Reedy (Uiui, 1996) ‘kia mau te hāika

o te waka i te tangata mōhio’, anā, hei tā Melbourne (Uiui, 1997) me tangata mōhio

tēnei. Ko tā Kingi (Uiui, 1998) me tangata mōhio rāua tahi ko te kaikōrero tuatahi.

Hāunga Te Tairāwhiti, e ai ki a Salmond (1994: 153), ko te tangata whai mana te

mea whakamutunga ki te kōrero, māna e whakatakoto te koha. Ko Mead (2003:

123) tērā e kī ana: “The prominent visitor, the manuhiri tūārangi among the visitors,

is expected to be the last speaker.” Ko tā Winiata (Whakawhiti Kōrero, 2002) ka

taea e te mea mōhio te huataki, ka taea rānei e ia te kōpani.

Ko tētahi tauira whakaritenga a Reedy (Uiui, 1996) ko te māra kai kē, inā, ki a

Ngāti Porou:

Ki tōku nei mōhio, he pērā te whakatakoto o te kōrero. Tuatahi, he kaiwhakatakoto i te tāhu. Tuarua, he kaiwetewete. Tuatoru, ko te whakawhāiti. Ki a Ngāti-Porou i roto i tōna reo o tēnei wā, he rakaraka i

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ngā kōrero pēnei i te haere nei mā mua. Tuatahi he parau i te māra. Tuarua, ko te haramai ki te hukehuke haere i te māra. Tuatoru, māna e whakatō, he rakaraka ngā kōrero. Koirā rā te kōrero a te wā kāinga; māu e rakaraka ngā kōrero i te hē mai i tētahi wāhi a Mea. Haere koe ki te rakaraka haere, ki te whakatikatika haere, tūhono haere.

Kei roto hoki i ngā kōrero a Temara (Uiui, 1997) te āhuatanga o te mahi whakatika

a te kaikōrero whakamutunga, mena kāore i tino tatū tētahi kaupapa i whakaarahia e

te kaikōrero tuarua. Ko tā Merito (Uiui, 1997) rāua ko Morehu (Uiui, 1998) kōrero

mō te hunga nei ko rātou hei whakarāpopoto i ngā kōrero a tōna pae. Hei tā Kingi

(Uiui, 1998) he māmā noa iho te wāhi ki te tangata kōpani nei, heoi anō tāna he

whakahoki noa mai i te mauri ki te tangata whenua.

The mauri (ethos) of the marae is held by each speaker as he speaks. Thus the tangata whenua needs to speak last to take back the mauri of the marae so that it remains with the tangata whenua and is not taken from the marae by manuhiri (Tauroa 1989: 20).

Ka pau ana ngā kaikōrero tangata whenua: “When the hosts had concluded their

welcoming oratory, etiquette required that one or more of the elders among the

guests reply” (McGuire 1968: 85), nā reira, ka tukuna kia whai wāhi te manuhiri ki

te whaikōrero. Ko taua āhuatanga anō rā, me noho mārama ki ngā kōrero a ngā

kaituhi nei me te mea e kōrero ana rātou mō ngā tau i mua ake i te tau 1990, me te

tini o ngā kaikōrero. Hei ētahi o aku haerenga kua rite tonu taku kite i te tokorua

anake o te pae tangata whenua, hei ētahi wā, kotahi noa iho. Mehemea he tauutuutu

te hari, kāti, ka kī atu tētahi o te pae tangata whenua “‘Ka huri’ (‘Over to you’)”

(Salmond 1994: 158). Ko te tuku i muri i te kaikōrero whakamutunga, mena he

pāeke te whakahaere, ko te kī, “‘Kua pāhi tēnei taha’ (this side has passed), ‘Kua

mutu mātou’ (‘We have finished’)” (Salmond 1994: 158). Arā anō ngā kōrero kua

rongo ahau e whakahuatia ana, arā, ‘kei a koutou’, ‘kua tukuna ki a koutou’, ‘kei a

koutou te rākau’, ‘kei tērā taha’, ‘kua mutu tēnei taha’, ‘kua riro te mauri i tērā

taha’. Hei ētahi wā, mā te tohu o te ringa e tuku, mā te hiki o te tukemata, mā te

tūngongou o te māhunga rānei. Me āta titiro ngā pae e rua kia kite ai rātou i ngā

tohu o tērā pae, arā, “. . . there is a pause after the last speaker of the tangata

whenua so as to know that they have finished” (Best 1998: 171). E ai ki a King

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(1977: 23): “When the host speakers finish they signify this to the guests who then

whaikōrero (make speeches in reply).” Me pēhea hoki te tangata whenua e mōhio ai

kua riro te ‘rākau kōrero’ i a rātou? Ki a Buck (1966: 420): “The pause after the

final speaker indicated that the speech-making stage was over.” Koia ēnei ngā tini

āhua kāore e kōrerohia i te pae, engari, tērā pea ka tohua noatia mā te hiki o te

tukemata o te matimati rānei, te tūngoungou o te pane, te tuku rānei i ētahi kupu

pakupaku hei kī atu kua mutu ngā whaikōrero a te tangata whenua.

8.11.4 Puritia he matā, kia kotahi te wahangū

Ko te māramatanga whānui, me tangata whenua te kaikōrero whakamutunga

(Tauroa 1986: 120). I runga anō i te kaupapa o te kaikōrero whakamutunga, i puta

ngā kōrero i a Pouwhare (Whakawhiti Kōrero, 1996) o Ngāi Tūhoe e mea ana ka

pupuritia e te tangata whenua tētahi kaikōrero mō te tūpono ka whiua he kōrero i

runga i te marae hei whakatika, hei tā Winiata (Whakawhiti Kōrero, 2002) o Te

Arawa, ‘keep a spare in the kitchen.’ Ki a Kereopa (Uiui, 1997) kua kore tēnei

tangata e tū i te nuinga o te wā, anā, “one speaker remains silent, in case a challenge

is issued” (Moon 2003: 114).

E whai ana hoki tēnei kōrero i te māramatanga i whakaputaina e Kingi (Uiui, 1998)

i mua paku ake nei e tika ana mā tētahi o ngā kaikōrero o te tangata whenua e

whakaoti ngā whakawhitinga whaikōrero kia hoki te mauri ki te tangata whenua. E

kī ana a Tauroa (1986: 81), mā te kaikōrero whakamutunga o te tangata whenua te

mauri e whakahoki ki a rātou, engari, e ai ki a Mahuta (Whakawhiti Kōrero, 1997),

ehara tēnei i te tino tika i ngā wāhi katoa, i te mea, i raro i te Kīngitanga, kāore rawa

e tukuna te mauri o te marae, kua poua kēhia tērā ki Tūrangawaewae.

He wā tōna i rehurehu kē ai te noho o tēnei whakaaro i roto i ahau i a au e whakaaro

ana mō ngā iwi pāeke nei i te mea kāore rawa ahau e tino kite i tētahi o ngā

kaikōrero tangata whenua e whaikōrero ana i muri iho i ngā kaikōrero manuhiri.

Engari, ehara i te mea me whaikōrero tūturu rawa tēnei tangata, engari, ko tāna he

whakamārama noa atu kua mutu ngā whaikōrero, ka haere mai te manuhiri ki te

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harirū ki te pae tangata whenua. Mehemea he tangihanga te kaupapa, tērā pea ko

tāna he whakamārama atu i ngā whakaritenga e pā ana ki te nehu, arā, ko te rā, te

hāora, me te urupā e tāpukehia ai te tūpāpaku, tae atu ki ngā whakaritenga o te

karakia i te whare o te tūpāpaku.

8.12 Te mahi a ngā kaikōrero tangata whenua

E kī ana a Hohepa (Uiui, 1998) me rua neke atu rānei ngā kaikōrero o tō rātou pae o

Ngā Puhi e mana ai ngā kōrero. Ko te kī a Rangi (Uiui, 2003), he tokomaha kē ngā

kaikōrero i ngā wā o mua, nā reira i noho mātotoro ai ngā pae, heoi, kua tokoiti

haere, ka mutu hei tāna, kua āhua whakatikangahia te tokomaha o ngā kaikōrero. E

kī ana a Kāretu (Uiui, 1995) ko tā ngā kaikōrero tangata whenua mahi he uhi i te

manuhiri ki te mihi. Hei tā Iraia (Uiui, 1997) kaua hoki te tangata whenua e mihi ki

tōna whare, ki tōna anō marae. He tohu hara tēnei i Mātaatua inā e mihi ana koe ki a

koe anō.

Hei tā Kingi (Uiui, 1998) mena he tūpāpaku, he poto nei te mihi a te kaikōrero ki te

tūpāpaku i te mea kei a rātou te whakatau tuatahi i te tūpāpaku i te wā ka tae ake ki

te marae e takoto ai ia, ko te nuinga o ngā mihi a te tangata whenua he mihi kē ki te

manuhiri, mōna i haere atu ai, mōna i kawe atu ai i te aroha, i te aha, i te aha. Anei

ngā kōrero i puta i a Merito (Uiui, 1997) mehemea he tangi, i roto anō i te āhua o

tērā, ko te pae, ko rātou o te pae ngā māngai, ngā kaikōrero mō te whānau pani, mō

te kiri mate rānei, nā, mā rātou hei tuku atu ngā mihi, ngā whakatau ki te hunga

whakaeke, mehemea rātou ka whakaiti i tērā, ka whakaiti rātou i te whānau pani,

kei te whakaiti rātou i te kaupapa, i te mate.

8.12.1 Te mahi a ngā kaikōrero manuhiri

Ko ngā whakamārama a Kāretu (Uiui, 1995) rātou ko Timutimu (Uiui, 1995), ko

Melbourne (Uiui, 1997) ko ngā mea i tō taha e mihia ana e koe i te tuatahi mena he

tangata kei roto i tō tira e tauhou ana, nā te mea, ko koutou tērā kua whakaeke

ngātahi ki runga i te marae. E whakamārama ana koe ki ngā kaikōrero, ki tō koutou

ope hoki, ko wai mā koutou, kei āwangawanga ētahi o te manuhiri he aha koe i tū ai

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i mua i a rātou. Tēnā ko te hunga e kīa nei he pae ārahi, inā, koia ēnei ngā manuhiri

kiri tata ki te marae, ki te hapū, ka riro mā rātou hei wāhi ngā whaikōrero.

Within the tribal region of Mātaatua in the Bay of Plenty the tikanga is that if Mātaatua speakers are present among the visitors they must speak first so that they can identify with the host speakers in welcoming the visitors who have appeared for the first time on a particular marae (Mead 2003: 123).

Ko te whakamārama tuarua a Timutimu (Uiui, 1995), i te nuinga o te wā ko te

tangata e tū ai ki te kōrero i te tuatahi te mea e mātau ana ki ngā tikanga o tērā

marae o tērā iwi rānei, ā, ki te haere koe ki tētahi wāhi me kī he tauhou katoa

koutou, ā, i te nuinga o te wā ka taea e taua tangata o tō koutou rōpū te

whakamārama he aha te kawa o tērā kāinga, he aha ngā āhuatanga o taua marae.

Hei tā Salmond (1994: 153) mō Te Tairāwhiti, mā te kaiwāhi e hono ngā tātai i

waenganui i te manuhiri me te tangata whenua. Ko tā ētahi whaikōrero manuhiri he

tuku i ēnei mihi ki tana ope manuhiri i mua i tana tauparapara, hei tā ētahi he tuku

kē i ngā mihi i te mutunga rā anō o tana whaikōrero.

Hei whaiwhai atu i te whakahaere tangihanga ki te marae ko ngā kōrero a Kāretu

(Uiui, 1995) me Tupe (Uiui, 1996) mā te manuhiri kē te nuinga o ngā kōrero, te

mihi i te tūpāpaku, nā, ko tōna tikanga kia poto noa iho nei te mihi a te pae tangata

whenua ki te tūpāpaku, inā hoki ko tērā kōrero mō te kūmara kia kaua e tino roa ake

ngā mihi i tōu ake mate, kia waiho mā ngā iwi whakaeke e mihi.

8.13 “Ko te rukuruku a Whakaotirangi”13 (Williams 1975: 351)

Ko tētahi āhuatanga o te Māori o mua ka kōrerohia e Metge (2002: 312), ahakoa e

whakaatu ana ia i ngā tuhinga a Firth mō te whakawhiti koha, e mea ana:

13 He wahine rangatira a Whakaotirangi nō runga i te waka o Te Arawa. Tērā hoki te kōrero “ko te pūtiki a Whakaotirangi.” He kōrero tēnei mō te pūtiki i herea e Whakaotirangi i roto i tana kete kia kore ai e ngaro ngā kūmara i te rironga o te waka o Te Arawa i Te Korokoro a te Parata (Mead rāua ko Grove 1996: 148). Hei tā Brougham rāua ko Reed (1999: 60-61) ētahi whakamārama o tēnei hei whakataukī, nā, ko “Te kete rukuruku a Whakaotirangi” anō tētahi whakahuatanga.

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Firth distinguished “exchanges which were primarily economic” from “ceremonial exchanges which served some wider social purpose”, and “intra-communal exchanges”, which were relatively few, from “extra-communal exchanges”, which were fairly common and took place in the context of hospitality extended by hosts to visiting groups.

Hei whaiwhai ake i tēnei kaupapa, ka huri ēnei kōrero ki te mahi a te kaikōrero

manuhiri, inā, ko tētahi whakaritenga kāore i kōrerohia e Firth, ko te whakatakoto

‘koha’ a te manuhiri ki runga i te marae, ki runga i te papa, ki roto rānei i te

wharenui, otirā, i te whare, i te wāhi e tū nei te pōhiri. Ko te karangatanga whānui i

ēnei rā mō tēnei whakaritenga ko te ‘koha’, ahakoa ko ētahi o ōna ingoa ko te

‘kohi’, ko te ‘whakaaro’, ko te ‘tākoha’, ko te ‘kōkohu’, ko te ‘moni whakahoki’, ko

te ‘maunga ā-ringa’, ko te ‘whakapuru’, ko te ‘kai-whakapaepae’, ko te ‘āwhina’,

ko te ‘aroha’, ko te ‘kai-makamaka.’ Tēnā tātou ka paku tirotiro i ngā

whakamārama i te āhua o te koha. E ai ki a Hohepa (Uiui, 1997):

Ko te kōrero a Te Arawa i te whakatakototanga i te koha, ‘anei te rokiroki[14] a Whakaotirangi.’ Te rokiroki, ko tērā te kete i roto āna kai, te kūmara nē. Te whakaaro o taua kuia nei, a Whakaotirangi, ka tau ana rātou ki te whenua hou, ki Aotearoa, māna hei whakatipu i ngā kūmara rarā, i runga i te whenua hou hei whāngai i te iwi katoa, ahakoa iti noa iho, tana rokiroki, tana kete me ana kūmara i roto.

Kei te whakamārama a Harawira (1997: 9) e whai ake nei ngā paku whakamārama i

te pūtakenga mai o te koha me te mahi tauhokohoko tākohakoha, inā:

The giving of koha stems from the tradition of bringing gifts when visiting a marae. For the Maori, generosity and hospitality is a matter of honour. Giving rather than receiving is very important. Money is a modern form of koha, but Maori often used food as koha. Tribes would give food that was plentiful in their area but in short supply in their hosts’ district. For example a group that lived in the bush would take preserved pigeons as their koha, while other tribes who lived by the sea would offer dried fish or shellfish.

14 Ahakoa e kī ana a Wiremu (1975: 351), ‘Te kete rukuruku a Whakaotirangi’, ā, ko ngā whakamārama: “It is explained that she [Whakaotirangi] had a few seed kūmara tied in a little bundle in the corner of a kete . . ..” Arā anō tā Wiremu: “3. n. Small basket. No reira ano a te Maori pepeha mo te kai iti, kore; e kore noa ana te kai, e iti noa ana te kete kai . . .. Mo te rukuruku, mo te kore kai.”

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Koia tēnei, ko te koha, te kaupapa kua tau mai hei kōrerotanga mā tātou i tēnei wā,

nā, taihoa ake nei tātou whakawhānui atu ai i ōna tini karangatanga o mua paku ake

nei. Mā konei hoki e kitea ai te whai wāhi o te koha ki te kaikōrero, otirā, ki te

whaikōrero.

8.13.1 Ko te rau nōti, ko te kapa

Ko te koha e tino kitea ana i ēnei rā ko te ‘kohi,’ arā, he ‘kohi moni.’ Ko te ‘kohi’

nei he tuku moni tā te manuhiri hei āwhina i te waha i ngā utu ka tau mai ki te

marae, ki te wāhi rānei e tū nā te kaupapa, hei āwhina rānei i ngā utu ki te whānau

ake. Ko ngā whakamārama a Higgins rāua ko Moorfield (2004: 81) e whai ake nei,

he kōrero e pā ana ki te koha kai me te koha moni, arā:

A koha (gift or token of appreciation) is given by the manuhiri to the tangata whenua, usually at the end of the last whaikōrero. In traditional Māori society this was in the form of food, especially delicacies from the local area of the manuhiri, and/or taonga (treasured items), which could range from weapons to finely woven cloaks. Food is taken directly to the kitchen and not laid on the marae. Today the most common form of koha is a sum of money. Koha laid formally on the marae is intended to defray costs of the marae, but koha given quietly to the organiser of the hui is intended to help cover the expenses of the hui.

Pēnā he tangihanga te kaupapa, ko te utu hei whakarite i te tūpāpaku tētahi tino

nama, mena e muia ana te marae e te marea, ko te kohi hei āwhina i te nui o te utu

whāngai i te hunga ka tau mai ki te tuku poroporoaki.

It is normally the prerogative of the manuhiri (visitors) to decide how much to give and an assessment can be made based on [how] much it costs to accommodate people per day for the number of days they are staying. It is also the obligation of the manuhiri to lay a koha down no matter how long the visitors remain, even if it is only for one or two hours. The moneyed society around the marae is not built on aroha and the marae requires financial support to maintain it. Many people have not appreciated these points and consequently local people have had to take from their own pockets to offset the costs (Koha: Pae tukutuku).

Hei tā Herewini (Uiui, 1997), ka tīmata ngā kōrero i waho i te marae, ka āta

whakaemihia ngā moni a ngā wehenga manuhiri, kātahi ka whakaritea mā wai e

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whakatakoto. I ēnei rā, ka raua atu ngā moni nei ki roto i tētahi kōpaki reta kia kore

ai e purere haere i te wā ka whakatakotohia ki runga i te marae. Ko te

whakamārama mai a Milroy (Uiui, 1997) ki ahau i roto noa i ā māua kōrerorero he

‘kohi’ kē tēnei momo nā te mea, kei te kohia ngā moni kia kotahi, nā, ko tā Rangi

(Uiui, 2003) he ‘whakaaro’ kē. Ki te whaiwhaihia e au te kōrero a Rangi (Uiui,

2003) mō te ‘whakaaro’, ki ahau nei e kīa ana he ‘whakaaro’ i te mea kei ia tangata

te ‘whakaaro’ ki te kaupapa i ramemene ai te whakaopetihanga, ahakoa ka riro mā

te ‘moni’ nei e whakaata te whakaaro. Ko te whakaaro nui nei ko te tautoko ā-

tinana ake a te tangata i te kaupapa, ko te tuku rānei a te tangata kāore e wātea i tana

pūtea hei whakaaro aroha ki te kaupapa. Ki taku mōhio hoki e pā ana ki te rohe o

Mātaatua, ko te whakatakotohanga o te koha tētahi tohu kua mutu ngā kaikōrero

manuhiri, nā reira, kāore tētahi atu kaikōrero manuhiri e whaikōrero i muri i te

whakatakotohanga o te koha. Koinei hoki te tikanga e ai ki a Green (1995: 4) mō te

kawa o Ngāti Porou. Anā, hei tā Tauroa (1989: 20):

The last speaker for the manuhiri will generally place the koha on the marae at the conclusion of his mihi, immediately before returning to his seat. This is an indication to the tangata whenua that there will b[e] no further manuhiri speakers.

Ka riro mā ngā kaikōrero manuhiri e whakatau ko wai o rātou te kaikōrero

whakamutunga, ka mutu, māna e whakatakoto. Heoi anō, ehara tēnei i te āhua i iwi

kē, nā reira, kāore he raruraru o te whakatakoto a tēnā wehenga manuhiri i tāna ake

koha i te tūhanga o tana kaikōrero.

Kāore he whakaritenga kia pēhea te nui, te iti rānei, o ngā moni ka hoatu e tēnā

tangata, e tēnā tangata. Ko te whakaaro nui ko te āwhina i te utu i ngā whakahaere o

taua momo huihuinga. I aku huri haere ki ngā tangihanga kua rongo ahau i ngā

whakawhitinga whakaaro o te hunga ki te nui o te ‘kohi’ hei whakatakoto atu. Ka

ara ake anō i roto i ngā kōrero te whakaaro tahua o te hunga whakapapa ki te

tūpāpaku. Ka whakaarohia hoki te whakatau a te hunga hoatu ‘kohi’ mena he

whānau iti ngā rawa, kia pēhea te nui o te koha. Ehara hoki i te mea ka tiro

mākutuhia koe ki te kore e nui te hereni e hoatu nā e koe, e ai ki te kōrero ‘ko te

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whakaaro te mea nui,’ inā ngā maramara whakamārama a Tauroa (1986: 43): “It is

not usual, either, to enquire as to what the koha should be. This is your personal

decision. You give what you, personally, wish to give.” Me āta whakaaro tonu te

tangata kia pēhea te nui, te iti rānei, te moni rānei e taea ana e tēnā te tuku.

It should be remembered that the assessment of the size of the koha should err on the liberal side. If your group gives a large koha, the people of that marae will always welcome you back and thus your mana (prestige) increases. They will usually let all the whanau (families) of that marae as well as affiliated marae know. If you give a small koha, then they may be reluctant to have you again and hence your mana (prestige) decreases. They will usually let all the whanau (families) of that marae as well as affiliated marae know which means other marae connected to the marae that you gave a small koha may be reluctant to have you also (Koha: Pae tukutuku).

Hei ahakoa anō tēnei kōrero āku, ko au tonu tētahi i tiro tītaha ki tētahi o aku hoa i

tō mātou haerenga ki tētahi tangihanga. Te taehanga ki te wā ‘kohi’ ka rongo au i

tana kōrero kia puritia he moni hei hoko hānara waipiro māna hei te hokihanga ki te

kāinga.

8.13.2 He koha kai

Ka puta anō ngā kōrero a Hohepa (Uiui, 1997) mō Tūhoe ka haere ana ki

ngā tangihanga o Te Arawa, ka haria e rātou he kererū, nā, ka haere atu ana ngā iwi

o te takutai moana ka haria e rātou ngā kaimoana, ā, mehemea he moni, ko tērā, ā, i

ētahi wā ka tuku kākahu, patu pounamu mō te whānau ake, mō te kirimate rānei. I

whakahuatia e Pukepuke (Uiui, 1997) ngā kai pēnā i te kete taewa me te pēke

paukena hai haringa mā te manuhiri, ahakoa hei tāna, hoatu ai i muri i te whakaeke.

Mena he moni anō ka hoatu i te taha o aua kai rā. Ko te kī mai a Hohepa (Uiui,

1998), nō mai rā anō i te wā e haere ana rātou ki ngā huihuinga ka patua ngā poaka,

ngā hipi, ngā kau, kātahi ka haria ko ērā e ngā taitama me ngā wāhine ki te

wharekai. Hei tā Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Tahuri (Kōrero

Whakamārama, 1996) o Tūhoe, pēnā he kai tā te manuhiri i hari mai nei, pēnei i te

tahā huahua, haria ai e rātou ki muri, arā, ki te wāhi whakarite kai, i mua i te

whakaeke a te manuhiri ki runga i te marae. Ka hoki ngā mahara o Hohepa (Uiui,

1997) ki ngā kararehe i whakatipuria e ngā whānau hei koha ki ngā marae, nā, hei

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ngā wā i taki haere ai tōna hapū ki ngā tangihanga i roto i te rohe o Te Arawa, i tua

atu i te moni, e haria oratia ana ngā kararehe e rātou ki te marae e takoto ai te

tūpāpaku, ka tukuna ki te pātiki, ki te wāhi pupuri kararehe, arā, ki te stockyard o

taua marae i mua i tā rātou whakaeke. Anei ngā mahara o Hohepa (Uiui, 1997):

Koirā te mahi o ngā koroua o mua, he tiaki i wā rātou kararehe i te kāinga mō tēnei āhua. Ka pā mai ana he tangihanga, koirā te koha hei hari atu ki te marae. Pērā anō mātou, ka noho ki runga i te wagon, ka homaingia he kānga, he rīwai, hei whiuwhiu atu ki ngā poaka e whai mai ana. Ka kai [nga kararehe] me te whai mai i a mātou i runga i te kāta. Ka homai ki a mātou he pēke pōnaho hei tuku, hei whiuwhiu atu ki ngā poaka, ka whai haere mai ngā poaka, engari ngā kau, ka ārahingia mai tae noa ki te marae e haere atu rā mātou.

He āhua rite tahi anō ngā kōrero a Edwards (1986: 27):

In older days I’ve seen livestock driven onto the venue of a tangihanga or a hui as koha. There wasn’t much money those days, but people had gardens of potatoes, kūmara, kamokamo and corn. Those went on with the livestock. Eels, fish, watercress and pūhā were also given.

Ka hoki anō ngā mahara o Hohepa (Uiui, 1998) ki tētahi huihuinga i Taranaki me

te hari a te manuhiri i ngā kaimoana ki runga tonu i te marae, ki reira

whakatakotohia ai, nā, ka haere ake ngā kaimahi o te marae ki te tiki ake, ka mauria

ki te wharekai.

8.13.3 He koha tangata? E rua ngā pōhiri kua kite ahau i te kaikōrero e ‘tuku’ ana i tētahi tangata hei kaimahi

hou ki te tangata whenua me te kī koinā te ‘koha’ a te manuhiri ki a rātou. I pupū

ake te aroha i ahau i tēnei āhuatanga me taku whakaaro, ahakoa pea he mahi

whakanui i te tangata, tērā anō he momo whakaiti kē tēnei i taua tangata rā e tukua

ana. I kite anō hoki ahau i te mīharo o tēnei whakahaere ki ētahi atu e mātakitaki atu

ana, heoi, he aha te aha. He hanga rite anō te whakawhitinga o te tangata nei, inā, nā

te kaikōrero whakamutunga tērā mahi tuku i te tangata me ngā momo kōrero i te

taha, ‘anei tā mātou koha.’

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8.13.4 Te āhua whakatakoto atu i te koha

Kua puta kē i roto i ngā kōrerorero e pā ana ki te pae, ōna wehewehenga, me ngā

mahi a tēnā kaikōrero, a tēnā kaikōrero te whakaritenga kia waiho ake mā te

kaikōrero whakamutunga te koha e whakatakoto mena nō te rōpū kotahi te ope, kia

tukua rānei mā te kaikōrero o tēnā wehenga i roto i te ope te koha i kohia e rātou e

whakatakoto. I kī atu a Henare Tūwhangai o Waikato ki a Mahuta (1974: 18), ko ia

te ‘pack horse’, inā, ka riro māna e pikau te ‘tākoha’ a te iwi, ā, māna e

whakatakoto, hei tohu ki te tangata whenua koia te kaikōrero whakamutunga o te

manuhiri. E kī ana a Herewini (Uiui, 1997) mena kei te rohe o Mātaatua, he pēnei

anō, nā, ka riro mā te kaiwhakatepe te koha e whakatakoto. Ki a Tauroa (1986: 43):

Speakers for the manuhiri will be selected. The person selected as the last speaker for the group will place the koha, usually money, on the marae.

Heoi anō, kāore he āhua kotahi o te whakatakoto koha. I te nuinga o te wā ka haria

e te tangata whakatakoto ki te takiwā ki waenganui i ngā pae kōrero mena kei roto i

te wharenui, ki tua mai rānei o te pae kauka mena kei marae ātea, ki reira

whakatakoto pū ai.

Ka haramai koe ki te whakatakoto i tō whakaaro, whakatakotohia ki runga o te wāhi e kīa ana e rātou ko te pae kauka tērā, kei waenga o te marae ātea (Rangi: Uiui, 2003).

Kua kōrerohia te pae kauka i mua, nā, ka whakatakotohia ki konā pea i te mea kāore

tēra wāhi e whakatapua, e rohea rānei, ki te tangata whenua ake, ki te manuhiri ake

rānei.

Kua kite hoki ahau i te hora a te kaikōrero i ngā wehenga koha kei a ia, anō nei kei

te ‘rangaranga ara moni’ i a ia e hoki haere ana ki tana nōhanga, ā, hei ētahi wā kua

whakahuahua i ngā wehenga manuhiri nā rātou anō hoki i koha mai. Kua rongo

hoki ahau i ngā kōrero mō ētahi ka whiuwhiu noa i ngā rau moni kia pūhia e te hau

kia mate nei te kaitiki i te koha ki te omaoma haere ki te hopu, ki te kohikohi haere i

aua rau moni rā. He ngahau anō ētahi āhua whakatakoto mā te whakaminenga i ngā

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huihuinga hunga ora tonu pēnei i te tauira tuarua nā, nā, kāore e tino kaha te

raweketia mena he tangihanga te kaupapa, heoi anō, ko au tēnei e whakapae ana

mehemea ka pēnei te raweke i te tuku koha i ngā whakahaere tangihanga, ko tā te

mahi pēnei, he huarahi hiki i ngā wairua pōuri o te hunga e whakamomori ana ki tō

rātou mate e tīraha nā.

Ko tētahi atu o ngā tohutohu mai ki a mātou i tō mātou haerenga ā-mahi ki roto o

Ngāti Mutunga, ki Urenui marae, kia kaua e whakatakotohia te koha ki runga i te

papa, engari, kia tukua noatia ki te ringaringa o tētahi o te tangata whenua. Ko te

whakamārama he aha ia nei i kore ai e whakatakotohia ki runga i te papa, he takoto

nō te papa i te takotohanga tūpāpaku, nā reira, he tapu. Nā reira, he tuku anō i te

ringa o te tangata whaikōrero o te manuhiri ki roto tonu i ngā ringa o tētahi o te

tangata whenua. Ahakoa ko Taranaki te rohe nei, ehara i te mea, he pēnei katoa te

tuku koha i runga i ōna marae puta noa.

8.13.4.1 Me te manu huna a Tāne, he kōkuhu, kōkohu

He wā anō ka hoatu ā-ringa e Merito (Uiui, 1997) te koha ki te ringa tonu o te hau

kāinga, nā, ko tā Morehu (Uiui, 1998) kōrero pēnei e pā ana ki a Ngāti Pikiao o roto

o Te Arawa. Hei te harirūtanga ka hoatu te koha ki roto tonu i ngā ringaringa o te

rangatira o te marae, ki tētahi o te whānau rānei nāna te tūpāpaku, kāti, ka kīa he

kōkuhu tērā. He momo huna te āhua hoatu o tēnei momo. E tautokohia ana tēnei

kōrero a Morehu (Uiui, 1998) e Malcolm (Uiui, 2003) mō Ngāti Pikiao ake, heoi,

ko tā Malcolm (Uiui, 2003) anō mō Te Arawa nui tonu, hei ētahi wā

whakatakotohia ai te koha ki runga i te marae. E tika ana ngā āhuatanga e rua i

runga i ngā whakamārama a Edwards nei:

Customs vary from tribe to tribe. My own people of Te Arawa do not lay a koha on the marae. It is given in a heavy handshake during the pōwhiri or on the day they leave to go home, when they poroporoaki to say goodbye . . .. The only time Te Arawa places a koha on the ground is when they travel with other tribes collectively as one ope . . .. I have seen many envelopes put down together with each tribe’s name written on [each] individual envelope (Edwards 1986: 40-41).

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Koia hoki te kaupapa i ara mai ai i ngā kōrero a Reedy (Uiui, 1996) o Ngāti Porou,

mena he tangihanga, ā, he whanaunga tata te tūpāpaku he tohu whakahīhī te

whakatakoto koha ki runga i te marae, nā reira, ka hoatu noa ki te ringa o tētahi o te

whānau. He mea tautoko hoki tēnei kōrero e Herewini (Uiui, 1997) mō Tūhoe.

Hei tā Morehu (Uiui, 1998), kāore rātou, o Ngāti Pikiao, i tino whakahautia kia

whakatakoto koha ki runga i te papa. Mena ka whakatakotohia ki runga i te papa, he

‘moni whakahoki’ tēnā, nā, ko te paihere o tēnā hei te wā ka pā te aituā ki a Ngāti

Pikiao ka āhua pērā anō te whakahoki a taua hunga i te whakaaro ki a ia. Kāore noa

iho i tino rerekē ake te kōrero a Edwards, inā, i tana pātaitanga i tana whānau o Te

Arawa he aha ia nei te take kāore rātou e whakatakoto koha i runga i te papa, ko te

whakautu mai ki a ia, ki te whakatakotohia pēnā, e kī atu ana ā tōna wā me

whakahoki mai aua moni.

8.13.5 Hei āhea whakatakotohia ai te koha?

Hei tā Timutimu (Uiui, 1995) rāua ko Tupe (Uiui, 1996), ko te tikanga mō Tūhoe

he mea whakatakoto atu te koha i mua i te waiata a te kaikōrero manuhiri, a tana

rōpū rānei. Hei tā Pouwhare (Whakawhiti Kōrero, 1996) o Tūhoe, hei ētahi wā

whakatakotohia ai te koha e te kaikōrero i te wā e waiata tonu ana tana rōpū

tautoko. Hei tā Tahuri (Kōrero Whakamārama, 1996) o Tūhoe, whakatakotohia ai e

te kaikōrero te koha i muri iho i te waiata, inā koirā te mahi whakamutunga ki a

koe, te kaikōrero, heoi ko tāna hoki he tautoko i tā Timutimu (Uiui, 1995) rāua ko

Pouwhare (Whakawhiti Kōrero, 1996) e mea ana ko tā ētahi tāngata he whakatakoto

i te koha i mua o te waiata. Ki a Te Arawa, ko te mahi whakamutunga ko te tuku i

te koha, nō reira, whakatakotohia ai te koha i muri i te waiata, e ai ki a Hohepa

(Uiui, 1997). Koinei hoki te tauira ki a Merito (Uiui, 1997) mō Mātaatua, otirā mō

Ngāti Awa. Inā whakatākotokoto koha a Merito (Uiui, 1997), hei tāna, ka

whakahuahuatia e ia he kupu poto, he karakia poto rānei hei whakahono, hei

whakamana, hei tohu aroha hoki. Hei tā Hohepa (Uiui, 1998) o Ngā Puhi he mea

tuku kē te koha moni nei ki te tangata, ki te wahine rānei nōna te marae i muri i ngā

whaikōrero. Ko te kite atu a Kuia Te Rangi (Whakawhiti Kōrero, 2001) o Ngāti

Porou, whakatakotohia ai te koha e te nuinga o ngā tāne i muri i te waiata. Ki a

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Pukepuke (Uiui, 1997) rāua ko Rangi (Uiui, 2003) o Tūhoe, kei te kaikōrero te

tikanga pēnā ka whakatakotohia te koha i mua, i muri rānei, i te waiata. Hei tā

Reedy (Uiui, 1996) o Ngāti Porou ka whakatakotohia te koha i mua i te waiata, hei

ētahi hei muri rā anō. Koinei hoki tā Kaiwai (Whakawhiti Kōrero, 2001) o Ngāti

Porou, arā, ko tā ētahi tāne he whakatakoto i mua, ko tā ētahi he whakatakoto i

muri.

8.13.6 Te āhua tiki mai i te koha

E ai ki a Kāretu (Uiui, 1995) rāua ko Kuia Tiehi (Whakawhiti Kōrero, 1996), ko te

āhua o ngā tāngata tiki koha i ngā rā o mua he tāngata waiata, he tāngata haka, inā

ko te āhua o tā rātou tiki atu i te koha he pīkarikari, he ngangahu, me te mea kua

kore i tino pērā ināianei. Ko tā Herewini (Uiui, 1997) te āhua nei kua āta whakaritea

he tangata hei tiki mai i te koha, inā, ehara tēnei i tētahi o ngā kaikōrero o te pae, nā,

kua noho te tiki koha hei mahi motuhake māna. Hei tā Kuia Tiehi (Whakawhiti

Kōrero, 1996) mō Tūhoe, me tāne te tangata tiki mai i te koha. E ai ki a Timutimu

(Uiui, 1995) o Tūhoe me Hohepa (Uiui, 1997) o Te Arawa, kāore rawa e tīkina mai

te koha e tētahi o te tangata whenua nei kia mutu rā anō te waiata a te rōpū nā tō

rātou tangata te koha i whakatakoto atu, kia noho rā anō te kaikōrero nāna i

whakatakoto atu. Ko tā Tupe (Uiui, 1996) he tikanga anō e pā ana ki te haere ki te

tiki mai i te koha, inā, hei te wā kua riro mai te koha a te manuhiri i te kaitiki a te

tangata whenua kia kaua e huri tuarā atu te kaitiki. E mea noa ana a Herewini (Uiui,

1997) ka parea tōna tuarā ki te manuhiri i ētahi wā tiki ai ia i te koha, heoi, kua

rongo anō ia i ngā kōrero kia kaua e huria te tuarā ki te manuhiri kei whāia. Me

noho tonu te aroaro ki te hunga manuhiri, ka hūpeke whakamuri kia tata rā anō ki te

pae tangata whenua kātahi ka huri.

8.13.6.1 Me te kararehe tōku rite

Tērā tētahi tangihanga i tū ai i te rohe o Mātaatua ko te tauira tiki ake a tētahi o te

tangata whenua, i tua atu i te haere toa, ko tana whakakararehe i a ia.15 Ko te kurī

tērā, ko te hōiho tērā, ko te tuna tērā, ko te poraka tērā. I taku pātaitanga, ko te

15 Ko te tangihanga o Hirini Melbourne i Te Rewarewa marae, i Ruatoki, i te marama o Kohitātea, 2003.

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whakautu mai a tana kaiako ki ahau he whakarangatira i te mana o te tangata e

takoto nei ka tahi, he whakaora anō i ētahi o ngā āhuatanga tiki koha i mua ka rua,

he momo whakangahau hoki i ngā ope whakaeke ka toru. I te mahi a te kaikōrero i

Mea iwi, i Mea iwi, me te roa o ngā whaikōrero, ka riro mā tēnei tū tiki i te koha e

pēhi te hongehongeā, e hiki ngā wairua taumaha o te marea kua tau mai ki te tangi

poroporoaki, ki te pōreirewa i te rangatira nei.

8.13.7 Te karanga tuku/tiki i te koha

Ko tētahi āhuatanga e kitea whānuitia ana ko te tuku karanga a te tangata whenua

hei te wā e tuku koha ana te manuhiri, engari, i a au e huri haere ana i ngā marae o

Waikato i ngā tau 1990-2003 he rite tonu te kitea o te momo karanga tuku i te koha,

arā, hei te tukuhanga o te koha e te kaikōrero manuhiri, ka rere anō te reo tuku i

taua koha e tētahi o ngā wāhine o te manuhiri. Kua kite hoki a Kuia Tiehi

(Whakawhiti Kōrero, 1996) i tētahi wahine o te manuhiri e waiata ana i te wā e

whakatakotohia ana e te kaikōrero manuhiri tana koha. Hei tā Herewini (Uiui,

1997), kaua a Tūhoe e karanga i te koha, nā, kāore hoki au i tino kite i tēnei

āhuatanga puta noa i Mātaatua.

8.13.8 He koha i whakahokia

I a au i te kura tuarua he nui ā mātou āmio haere ki te purei whutupōro, ki te haka,

ki te aha noa rānei, nā, e maumahara ana ahau ki ētahi koha i whakatakotohia e tō

mātou tumuaki i te pōhiri, waihoki, i whakahokia e te tangata whenua. Ehara tēnei i

te whakahoki whakaiti nei, engari kē, he whakahoki rangatira kē nei i runga i te

aroha ki tō mātou kura me te whakaaro penapena i te pūtea o te kura. Whai muri i

tērā i rongo ahau i ngā kōrero mō tētahi atu kura i tau atu ki taua wāhi anō, me te

mea e mārama ana rātou ki te āhua o te koha i whakahokia mai ki a mātou kāore

rātou i rau atu i ētahi moni ki roto i te kōpaki nā te mōhio ka whakahokia e taua

tangata whenua rā. He waimarie rātou i pērāhia te koha, heoi anō, ka aroha hoki te

whakaaro pēnā nē!

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Tērā anō te tauira i kōrerohia e Metge (1986: 58), nā te raru i waenganui i tētahi o te

pae tangata whenua me te kaikōrero, kāore te pakeke o te pae tangata whenua i

whakaae ki te koha i whakatakotohia e te kaikōrero. Hei tohu i ana whakahē, he

mea kiki e ia ngā moni i whakatakotohia hei koha, tē kapo atu ai. Hei whakatika i

tēnei, ka kohia e te kaikōrero, ka utaina ki runga i te pouraka o te tūpāpaku, ka

haere. Ka noho mai ko te tangata whenua whānui tonu e rongo mai ana i te

whakamā i tēnā mahi a tō rātou tangata whaikōrero. Heoi anō, he maramara kōrero

noa iho ēnei e pā ana ki te koha, inā, te pānga nui hoki o tēnei kaupapa ki te

kaikōrero.

8.14 He kapinga kōrero

I tēnei wāhanga, kua whakamāramahia te nōhanga o te hunga whaikōrero e kīa nei,

ko te ‘pae,’ tangata whenua mai, manuhiri mai. I roto i ngā kōrero whakamārama ko

wai te hunga e āhei ana ki te noho ki te pae, ka ara mai anō te hunga wahine me

tōna mana, ahakoa e whakamanahia ana i raro i te kaupapa o te ‘noa.’ Kua

kōrerohia te tūnga o ngā pae i runga i te marae ātea, me roto o te whare mō aua iwi

whakahaere i ngā āhuatanga i roto. Kātahi ka kōrerohia ngā whakahaere e pā ana ki

te tū e kīa ana e ētahi ko te ‘kawa’. I konā ka wānangahia te painga me te

ngoikoretanga o ēnei āhua e rua, arā, o ‘pāeke’ me ‘tauutuutu.’ Kātahi ka

whakarārangihia ki te papatau e tere kite ai he aha te momo ‘kawa’ kōrero o tēnā

waka, o tēnā iwi. Kātahi ka whakawhāitihia mai ngā kōrero ki ngā kaikōrero e noho

ana ki te pae me ngā mahi motuhake a tēnā, a tēnā, me te aro atu ki te tū a te

kaikōrero me ngā maramara tohutohu mō te tū, mō te whai hoki i te rārangitanga o

ngā kaikōrero. Hei whai atu i te mahi motuhake a ngā kaikōrero, ka kōrerohia te

āhua o te tuku koha, inā, koinei tētahi o ngā mātua mahi a ngā kaikōrero manuhiri. I

konei hoki ngā kōrero e pā ana ki ngā momo koha, me te rerekē haere o te koha i

ēnei rā. Ko te mea nui ia, ki ahau, me noho mārama tātou ki ngā whakaritenga e

kōrerohia nei, inā, koinei ngā taumata o ngā tūmanako e wawatahia nei e te Māori.

Mehemea ka taea te whakatutuki, kore kē he painga, heoi anō, ki te kore e taea, mā

te aha i te whakamātautau noa kia eke. Hei te korenga e taea te whakatutuki, e rua

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ngā pānga mai, he ‘takahi tikanga,’ he kauanuanu rānei i ngā whakaritenga a te

hunga whakahaere, arā, he whai i tā te tangata whenua i whakatakoto ai.

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Te Wāhanga Tuaiwa

Te Hanga o te Whaikōrero I roto i ngā wāhanga o mua nei, kua tau he aha te kaupapa o tēnei mea, te

whaikōrero. Kua kōrerohia hoki te wāhi hei whiu i tēnei momo kōrero. Kua tauhia

te marae me ngā wehenga o runga i a ia hei onetū, ko wai rā te hunga hei

whaikōrero, tae atu ki te whakanohonoho o aua kaikōrero. Ka noho ērā wāhanga hei

papanga, nā, ka ārahina ngā kōrero ki tēnei, te whakarārangitanga, te waihanga, te

rangaranga o te whaikōrero ake. Ko tā tēnei wāhanga he titiro ki te hanga o te

whaikōrero nā runga i ngā pitopito kōrero i puta mai i ngā tāngata i kōrerorero mai

ai ki ahau, nā runga hoki i ngā kupu tā, kātahi pea ka whai wāhi ki te paku tirotiro i

te hanga mā te tirotiro i ngā tauira whaikōrero ake a te tangata. Tēnā, kia tīmata noa

ake ā tātou kōrero i te kōrero a Mahuta (1974: 27), “. . . whaikoorero has a formal

structure which differentiates it from other types of discourse.” Anā hoki te kōrero a

Archer (2003: 19):

Whaikōrero is highly formal with set structures for different types of speeches, although variations can occur.

Ko tētahi āhuatanga i rite tonu te puta mai mō te whaikōrero ko te hoki o ngā kōrero

ki te kaupapa o te tangihanga, nā reira, tērā pea he tauira hanga whaikōrero te

nuinga o ngā kōrero mō te hanga nei, te tangihanga.

Arā anō ngā tauira whakarite o te whaikōrero, nā, ko te whare kōrero tētahi o aua

whakaritenga.

Each part of the house (meeting house) has a specific symbolic significance and when a group of speakers, visitors, manuhiri, or local people, tangata whenua, engage in oratory, whaikorero, on the marae, they are said to be metaphorically constructing a meeting house. Firstly the basis for discussion, Kaupapa, or floor, is laid down and then the speakers support one another in ways comparable to the holding up of the ridge-pole by the pou or the uprights within the house (Cleave 1998: 7).

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E rua ngā tino wehenga o te hanga whaikōrero, me kī, ko te hanga o te whaikōrero

ki te taha tangata whenua, ko te hanga o te whaikōrero ki te taha manuhiri. Kua

whakatōpūtia ngā marau e whai ake nei mai i ngā momo wehewehenga i puta mai i

roto i ngā whakautu. Ehara kau rawa tēnei i te kī koinei noa iho ngā momo wehenga

i roto i te whaikōrero, engari ia, ka kitea te nuinga o ngā wehewehenga i tēnei o ngā

wāhanga. Ka kōrerohia ngātahitia te hanga o te whaikōrero o ngā kaikōrero tangata

whenua me tērā o ngā kaikōrero manuhiri. Hei ētahi wā ka tuhia noahia ngā

whakamārama i kōrerohia mai, engari, kāore i āta tohua mena mā te tangata

whenua, mā te manuhiri rānei.

Ko te rangaranga whānui i whakarāpopotohia ai e Higgins rāua ko Moorfield (2004:

81) he pēnei kē:

Te mahere tuawaru: He tauira rangaranga whaikōrero

.

whakaaraara

tauparapara/tau

mihi ki te marae and whare tipuna

mihi mate

mihi ora

take

m teatea, waiata and / or haka

conclusion

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9.1 Ko te tauparapara a te tangata whenua

Koia te kōrero a Timutimu (Uiui, 1995) rāua ko Temara (Uiui, 1997) mō te

tauparapara e pēnei ana nā, ko te tauparapara te mea hei whakaohooho i te

hinengaro o te tangata, ā, ki a Temara (Uiui, 1997) anō hoki, he whakaoho i te

kaiwhakarongo, he whakaoho i te mauri o te kaikorero. Kīhai ki tā Mahuta (1974:

27) i kī ai mō te ‘tau’: “It sets the tone and indicates that it is a formal discourse.”

Ko tā Melbourne (Uiui, 1997) whakamārama i te tauparapara, koirā ngā karakia

karapoti, ngā karakia tiaki hoki i te kaikōrero: he kōrero whakakotahi i ngā

whakaaro o te kaikōrero ki te kaupapa o te rā. Hei tā Melbourne (Uiui, 1997), koinei

ngā mea hei whakahau i te tangata whaikōrero, hei whakakaha hoki i a ia. Me kore

ake anō te kōrero a Barlow (1991: 167) mō te ‘tau’, otirā, mō te tauparapara:

a special prayer or chant to the gods which varies according to the purpose of the gathering. . . . e.g. chants to dispel evil influences, to alert the people, to sanctify the people. Main chants are to invoke the protection of the gods, and to honour the visitors.

Ki a Mahuta (1974: 28), ko te tikanga ake o te ‘tauparapara’, he karakia e pā ana ki

te nuku o te waka, arā, ko ngā parapara e kōrerohia nei ko ngā poro rākau e takoto

ana i raro o te waka e pai ai te tōtō i te waka i runga i te whenua, arā, he rango

(‘skids’).16 I ēnei rā, he pēnei noa iho te ‘tauparapara’, “chants used as speech

introductions.” Ko te whakamārama a McLean rāua ko Orbell (2002: 15) mō ngā

momo takinga whaikōrero:

These are ritual chants which are variously known as tauparapara, tau marae or sometimes simply tau; they also include whakaaraara pā. They are performed by orators (manu kōrero) before speaking on the marae.

I roto i ngā kōrerorero a ngā kaikōrero me ngā tuhituhi, ka whiua ko te kupu

karakia, heoi anō, ki ahau nei, ka tukuna tēnei kupu te ‘karakia’ hei uhi i ngā momo

taki ki (t)ētahi atua, ki tētahi mana nui rānei hei mihi ki a ia, hei tono āwhina i a ia, 16 Mena ka tirohia te tekau mā tahi o ngā tauira whaikōrero a Pei Te Hurinui Jones e poroporoaki ana i a Kīngi Korokī i te tau 1966 ka kitea anō ngā kupu mō te tōtō waka, engari, e kōrerohia kēhia ana ngā ‘ngaro parapara,’ ā, mā ēnei e ngāwari ake ai te nuku o te waka i runga i te whenua.

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hei whakapāha rānei ki a ia. Ka kōrero karakia ana, kei te kōrero mō ōna momo

katoa, Māori mai, Pākehā mai, whakamoemiti mai, takutaku mai, tau mai, pōhuatau

mai, īnoi mai, tohi mai, waerea mai, tuku mai. Anei anō ngā whakamārama mō te

karakia, me āna mahi e whai ake nei:

Karakia: charms, incantations, spells, etc. Used for all manner of purpose; in hunting (luring birds to be snared or to drink), in fighting illness, in playing games (like encouraging darts to fly straight), in addressing weapons or asking gods to give strength to the weapon and wielder, in warfare (to render pursuer and pursued fleet of foot, to cause the enemy to loose strength), in choking on food (the victim was also slapped on the back), to draw in land and sea to make a journey shorter, or draw it out to discourage others, to delay the passage of the sun across the heavens. Karakia were based on sympathetic magic rather than direct requests (Karakia: Pae tukutuku).

E mea ana a McLean (1965: 54), nā te mea kua tākina mai ngā karakia hei

tīmatanga whaikōrero, whakamahia ngātahitia ai ko te ‘tau’, ko te ‘karakia’ rānei,

nā, hei ētahi wā, ka whakawhitiwhitihia ngā kupu e rua, arā te ‘tau’ me te ‘karakia’,

ahakoa e kōrero ana mō te kaupapa kotahi nei.

Ko ‘kakariki powhaitere’ tētahi momo tauparapara whai pūtakenga mai i te karakia

wehe i te rākau i muri i te porohanga i tōna tumu (Stafford 1991: 5-6). Kei roto anō

tētahi tauira o te karakia tō waka i te whaikōrero a Pei Te Hurinui Jones (TW11).

Anei ngā kupu e whai ake nei.

Kī okioki ē, ē hē, tōia te waka. Kī okioki, ē hē, tōia te waka. Ki runga ki te maunga e tū mai nei. Whakatakotoria ki te ngaro parapara koa. Me he tētē waka, hei me he tētē waka, hei, Me he pītau whakarei te tētē kura o te waka!

Ko te rerekētanga i tēnei whakamahinga i te kōrero, e tākina ana e Pei Te Hurinui

hei kōrero whakakapi kē i tana whaikōrero, kaua hei tīmatanga kōrero. Ki ahau nei,

e tika ana hoki hei kapinga kōrero i te mea ka taea te whakarite i tana whaikōrero ki

te nukutanga o te waka, kātahi, ka pae te waka ki tōna tauranga, anā, ka tae te

whaikōrero ki tōna mutunga.

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Ki a Timutimu (Uiui, 1995) ake, kei roto hoki i aua tauparapara rā ngā karakia, ngā

whakapapa, mehemea ko te tauparapara e mahia ana e hāngai ana ki te kaupapa he

pai tērā hei tīmatanga kōrero mā te kaikōrero, ka whakahāngaitia ki te kaupapa, inā

tā Merito (Uiui, 1997), mehemea he tangihanga te kaupapa ko te tauparapara tā te

manu kōrero i tiki ai. Mehemea he waetapu ia, hei whakawātea i ōna tapuwae, ā,

mehemea he tangihanga ehara kau ia i te waetapu, ka whakaarohia e ia te wāhanga e

pā ana ki te mate, nā, ka tīkina atu e ia he tauparapara hei whakahono atu i a ia ki te

mate, arā, ki te tūpāpaku e tīraha nā. He paku rerekē tā Temara (Uiui, 1997)

whakamārama i te tauparapara ahakoa nō Tūhoe rāua ko Timutimu (Uiui, 1995), ā,

he pēnei kē tā Temara (Uiui, 1997), he āhuatanga anō ō te tauparapara karekau i

roto i te karakia, mehemea he whakahuahua rangi, he whakahuahua puta ki te

whaiao, ki te ao mārama, he karakia tērā, mehemea e whakahuahua ana i ngā atua,

pēnā i a Tū-mata-uenga, i a Tāne mā, he karakia tērā, mehemea karekau ērā

āhuatanga katoa, he tauparapara ērā. Ki a Hohepa (Uiui, 1997) o Te Arawa, he

pōhuatau tēnei, arā, he karakia ki a rātou ngā atua i te pō. Ko tā Kereopa (Uiui,

1997) o Tūhoe, me tauparapara rawa te tangata tuatahi, ko tana tauparapara he

karakia, he kōrero rānei ki ana mauri.

Ka hau mai te rongo ki ahau i ngā tau ki muri e kī ana kei roto i te waihanga o te

kupu te tino pūtake o te tauparapara, arā, ko te ‘tau’ me te ‘parapara’. He karakia

anō te ‘tau’, ā, ko te ‘parapara’ te rerenga o te toto i roto i te whawhai, i te pakanga,

nā reira, ko te whakamārama i rongo ake nei au, ko te tauparapara te karakia

wewete i te tapu o te pakanga, inā hoki kua tapu te toa taua i te maringitanga o te

toto i te māra a Tū-mata-uenga (Milroy: Uiui, 1997).

He aronga rerekē tā ngā kōrero a Cleave (1998: 10) e pā ana ki te tauparapara:

When members of one tribe are visiting another a tauparapara or formal introduction to a speech is normally employed. This is a poetic and allegorical manner of introducing oneself tribally and proverbs like those above are alluded to in clever and sometimes cryptic ways.

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Anā, ko tā Salmond (1994: 160):

The chants are full of archaic words and obscure historical references, and they have a distinctive “spell” quality. The roll of the voice and the mystery of the words lend the tauparapara its dignity, and the recitation conveys mana and tapu rather than specific information.

Ki ahau nei, arā atu anō ngā hua o te tauparapara, mā te tauparapara e hiki te

taumata o te whaikōrero ki ōna panekiretanga, mā te tauparapara e whakaū te mana,

te ihi, me te tapu o te whaikōrero hei tīmatanga taumata rangatira mō te whaikōrero.

Mā te tauparapara hoki e poua ai te rangatiratanga o te kaupapa o te rā. Ko tā Tahuri

(Kōrero Whakamārama, 1996) hoki o Tūhoe he pai kē atu te tau o te āhuatanga ki te

haria e koe he tauparapara i mua i te whaikōrerotanga. Ki a Hohepa Kereopa (Moon

2003: 113): “Whaikōrero proper begins with a tauparapara. This puts you in a form

of tapu, then you start the whaikōrero proper.” Hei tā Paraire Herewini ki a Te

Kotahi, ko tā te tau he āwhina i te kaikōrero ki te maumahara ki ngā kupu a ōna

tīpuna, he tiaki hoki i te kaikōrero me tana rōpū i te mākutu (Mahuta 1974: 31).

Ko ngā kite atu a Kāretu (Uiui, 1995), kua tauparapara ngā kaikōrero o te pae

tangata whenua mena e pīrangi ana rātou. Nā, hei a Merito (Uiui, 1997) o Ngāti

Awa, i tauparapara ētahi o ana pākeke, engari ētahi. Hei tā Reedy (Uiui, 1996)

kāore noa iho tēnei mea te tauparapara i kaha te kawea i roto i te whaikōrero i Ngāti

Porou, nā te mea, i roto i ētahi o ngā kōrero a ngā koroua aua atu anō ēnā kōrero, he

whakapau tāima noa iho. Ko tā tētahi o ōku hoa whai here ki Taranaki kōrero,

karekau hoki te katoa o Taranaki e whakahuahua tauparapara me tana whakaaro anō

rā hoki, hei ētahi kaikōrero irā kē te roa o te tauparapara, ka mutu, he poto noa iho

te whakaputa kōrero ake mō te kaupapa o te rā. Kua kite anō ahau i ētahi

whaikōrero anō nei kua pau te katoa i te tauparapara, heoi anō, ki ōku whakaaro

koinei te whai wāhi a te kōrero whakamārama i te tauparapara a Timutimu (Uiui,

1995). Nā te mea, hei ētahi o ngā tauparapara nei ā rātou kōrero whānui, whāroa o

nehe, mā te whakahuahua noa iho i taua tauparapara kua hīa ake ngā mahara ki te

pūtakenga mai o taua kōrero, nā, kua noho ko te tauparapara tonu te whaikōrero.

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Tērā pea ka tīkina mai he momo titonga hei tūhonohono i ngā iwi e rua, he tūhono i

runga i ngā mahinga o nehe. Ko te manawa wera tētahi:

manawa-wera (chant of anger) is a Tuuhoe term and refers to the chants performed by the Tuuhoe people after the return of their warriors from the battle of Oraakau (Mahuta 1974: 28).

Ko tēnei e whai ake nei tētahi o ngā momo ka haria hei te tūtakitanga o Ngāi Tūhoe

me Waikato-Maniapoto.

I hoki mai koe e Te Whenuanui ki te aha? Tē mate atu ai i te unuhanga o te puhi o Mātaatua . . .

He mea hiki tēnei manawa wera i te hokinga o ngā mōrehu o Ngāi Tūhoe i te

pakanga i Ōrākau i waenganui i te ope hōia me Waikato-Maniapoto. Ka kīa a Tūhoe

‘auare ake tā rātou haere ki te āwhina i a Rewi Maniapoto’ i tēnā pakanga. Nāwai

rawa ngā toa o Tūhoe i ngā pū a te ope Pākehā. Te hokitanga o ngā mōrehu nei ki

Ruatāhuna, koia kē nei te hari a ngā kuia, a ngā pouaru o tuawhenua hei

whakapuaki i tō rātou mamae, i tō rātou riri, i ā rātou tangi, i ō rātou aroha ki ngā

mea o Tūhoe i parekuratia.

Ko te taharua hoki, arā ētahi kaikōrero, ki a au nei, kei te whakakīkī noa iho i ā

rātou whaikōrero ki ēnei momo nā te korenga o ētahi kōrero kē. Ka puta i a Tait

(Uiui, 1996) ngā kōrero mō Te Arawa inā ka hiki tauparapara, ka hiki karakia, ka

hiki pātere rānei hei tīmatanga kōrero, ā, hei ētahi wā kua kapi katoa te mihi ki te

atua, me te mihi ki te tūpāpaku i roto i taua hanga. Nā te mea e kī ana a Hohepa

(Uiui, 1997) he karakia anō te pōhuatau, kāore ēnei e whakahuatia mehemea kua

tukuna kētia he mihi ki te atua. Ehara kau hoki mā te katoa e whakahua,

often only the opening speaker would use tauparapara to initiate their whaikōrero. Successive speakers were increasingly unlikely to do so because they were cognisant that the use of tauparapara by the opening speaker had initiated the tapu state into which all speakers enter into during the whaikōrero exchange (Rewi 2004: 21).

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E ai ki tā Salmond (1994: 160), ko te tau, ko te tauparapara, ko te pātere (i Te

Tairāwhiti) tētahi taki hei tīmata i te whaikōrero hei tohu i te mātau o te kaikōrero ki

ngā kōrero o te kauae runga. Ko te kōrero hoki, me tika rawa te whai i te

tauparapara, ki te kōrapa, he mate kai te haere, ka heke hoki te mana o te kaikōrero

(Buck 1966: 491). Ko te kōrapa nei, ko te hē, ko te hapa, ko te hopo o tētahi

ahuatanga o te whaikōrero. Heoi anō, hei tā Buck (1966: 491): “A very simple

karakia for averting anything unpleasant was the short phrase ‘Kuruki, whakataha!’

(Lose power, pass aside!).” 17

Tērā anō ngā wā ka whakaarohia kāore i te hāngai, arā, “These tau are not always

used: on informal occasions they are not really appropriate, and some speakers do

not know any” (Salmond 1994: 160). Ki te hiahia te kaikōrero ki te whakaata i tōna

pai, ka tūhonotia ngā tau e toru pea hei tīmatanga whaikōrero, heoi hei ētahi wā he

nui rawa tēnei. He wā anō ka tākina te tau i waenganui tonu o te whaikōrero hei

whakaū i tētahi kaupapa.

I takea mai ētahi tauparapara i te tua rākau, i te mahi whakairo, i te whao, i te tō

waka, i te hoe waka, i te karanga tūtei, engari, mahia ai te katoa hei tīmatanga

whaikōrero ināianei. He tauparapara tā te kaikōrero, he tauparapara hoki tā te rōpū,

pēnei i te pōkeka, te ngeri, me te manawa wera. He tauparapara anō tā tēnā iwi, tā

tēnā iwi. I roto i tētahi huihuinga hei wānanga mā ngā kaiwhakaako kura, ka

kōrerohia e Pat Rei te tapu o te whaikōrero, kātahi ka kōrero ia mō te tīmatanga o te

whaikōrero, inā, “ko te whaikōrero, me tīmata ki te momo karakia, ki tētahi momo

karakia.” Ko tētahi atu tīmatanga whaikōrero ko te ‘tau-marae’, he momo karakia

hei whakaiwikore i te hoariri (Mahuta 1974: 28). Ka kōrerohia hoki te ‘pōhuatau’ a

Te Arawa hei momo tauparapara, ā, ko te waiata, ko te ngeri, ko te whakataukī

17 Hei tā Tupe (Uiui, 1996), ko te kīanga ‘tūruki whakataha’ kē. Kua tuhia hoki ēnei kupu e Best (1905: 4) i raro i ngā whakamārama o ngā karakia hiki, karakia parepare, mākutu pēnei i te karakia "kai ure"; ko ngā kupu he pēnei: "Kai ure Kuru ki whakataha te mate Tau e patu ai ko taku ure"

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hoki. Me tūpato anō te tangata i te whānuitanga o te kupu ‘karakia’, inā, hei tā Buck

(1966: 498):

Some karakia contain extracts from genealogies and references from myths and legends. Here again, the composers were following the technique of orators, who displayed their scholarship to their human audiences in this way.

Ki ahau nei, kua pēnā te nuinga o ngā kaikōrero i ēnei rā, arā, kua tiki i ngā momo

hari katoa hei tauparapara, hei tīmatanga kōrero mō ā rātou whaikōrero. Ko ngā

whakarāpopototanga ēnei o ngā momo tīmatanga whaikōrero, hei tā Awatere (n.d.),

arā, he tau, he tauparapara, he pōkeka, he manawa wera, he pātere, he huatatau, he

kawa waka, he karakia, he whakaara, he haka taparahi, he ngeri, he tohi. Anei hoki

ana whakamārama i te whai take o ēnei momo:

E ihi ai, e wana ai, e mana ai te kupu, e rangatira ai te kōrero: e tapu ai te tāuhu o te kōrero, tīmataina te whaikōrero ki te tau, arā ki tētahi o ngā momo waiata i runga ake nei. Ki te kore he tau o tāu whaikōrero, e whakaiti ana koe i ō mātua, i ō tīpuna, i tō iwi, i tō waka, e whaaki ana koe ki te ao e kōhungahunga tonu ana koe engari kua kanewaha ki te mau i te rākau ā Tāne-i-te-wānanga, i te rākau ā Tū-te-ihiihi, ki ngā rākau i āta wehea e Koro mā mā te hunga i whāngaia ki te kaimārō o ngā kete Wānanga (Awatere n.d.).

He momo tau rerekē, e ai ki a Mahuta (1974: 29), arā, he momo tau hei: a) rapu

tautoko i te huinga mā te whakawhanaunga, arā, mā te tuitui whakapapa, e) pōhiri,

hei whakatau manuhiri, i) hei poroporoaki i te hunga mate, o) hei hiki i te tapu. Kei

ngā āpitihanga ētahi tauira whaikōrero e kitea ai te whānuitanga o ngā momo hei

tauparapara.

9.1.1 Ko te tauparapara a te manuhiri

Tēnā, ko ngā kaikōrero manuhiri. E kī ana a Tupe (Uiui, 1996) o Tūhoe, katoa mai

ēnei momo taka iho i raro i te karakia, arā, ko te pātere, ko te tau, ko te tauparapara

rānei, ko te waiata, ko te manawa wera rānei. Ko tā Temara (Uiui, 1997) kē he

rerekē te tauparapara i te ngeri, i te manawa wera, heoi, ki ahau nei kua takina mai

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ngā manawa wera, ngā karakia, ngā waiata, ngā haka, me ngā ngeri i ētahi wā hei

whakakapi i te tūnga o te tauparapara. Ki a Hohepa (Uiui, 1997) o Te Arawa, ko te

pōhuatau tēnei, ā, ka whai katoa ngā mihi i muri iho i tēnei.

E kī ana a Timutimu (Uiui, 1995) kei te tangata anō te tikanga mehemea me

tauparapara, kāo rānei, engari, he pai te tauparapara hei whakaohooho i te tangata,

kia kitea ai hoki he mātau tēnei tangata, kua ākona tēnei tangata. Hei tā Waiariki

(Uiui, 1996) ehara te tauparapara i te karakia i ngā wā katoa, hei tauira, ka

whakahuatia e ētahi kaikōrero o Tūhoe te kōrero pēnei i te haerenga o Tūhoe ki

Ōrākau (pēnā i te tauira kei mua paku ake nei) mena ka tūtaki ki a Waikato-

Maniapoto. Hei tā Tait (Uiui, 1996), ko Te Arawa anō tētahi iwi hiki tauparapara

hei tīmatanga mō ā rātou whaikōrero mena ko rātou te ope whakaeke. Ki a Tait

(Uiui, 1996) rāua ko Melbourne (Uiui, 1997), ko tā te tauparapara nei he

whakamōhio atu ki te iwi nō hea te kaikōrero.

Ahakoa te kī a Kāretu (Uiui, 1995) me mātua tauparapara te tangata i te tīmatanga o

ngā whaikōrero, he nui ngā koroua ka kore nei e hiki tauparapara hei tīmata ake i ā

rātou whaikōrero, nā, i roto i ngā whakahuatanga ingoa o ētahi tāngata whaikōrero o

Tūhoe, ka kīa he tauparapara ā ētahi, engari ā ētahi. Hei tā Winiata (Whakawhiti

Kōrero, 2002) o Te Arawa ka mutu ana te mihi a te kaikōrero manuhiri ki ngā

manuhiri i taki whakaeke i tōna taha ki runga i taua marae, ki hea ake rānei, kātahi

rā ka tukua tana tauparapara.

Ko tētahi o ngā take i ara ake i ngā kōrero a Reedy (Uiui, 1996) me tana titiro ki te

āhua o te whaikōrero puta noa i te motu, kua mārō katoa ngā ture whaikōrero pēnei

nā, ki te kore te tangata e tīmata mai mā te tauparapara, kāore he painga o te

whaikōrero. Ko tētahi o ngā kaupapa i kōrerotia e Reedy (Uiui, 1996), ko te āhua o

ngā kaikōrero o mua, inā, kāore te katoa i tauparapara, heoi mā te kaiwāhi anake

tērā. Kua kore te kaikōrero tuarua, tuatoru rānei e hoki ki te tauparapara anō. Ko tā

te kaiwāhi he

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whakatau i ngā āhuatanga i whārikihia i mua i tana tū. Inā te kōrero, ko tōna tikanga kia pare atu i te parapara, i ngā karo, i ngā wero o runga i te marae ātea, ā, kia wātea te tinana, te hinengaro, te wairua, mō tana tūnga ake. He whakawātea i te papa, he whakaora i te kaikōrero. Ki ētehi atu ko te tikanga matua ko te whakahono atu ki te ao wairua kia tautoko mai ngā tūpuna i te tangata e tū ana i te mura o te ahi (Joseph 2004: 19).

Ko tētahi o ngā hari i whakahuatia mai e Merito (Uiui, 1997) ko te waerea hei

tauparapara, inā, ko tā te waerea hoki he whakawātea i ngā tapuwae ki te hunga

whakaeke ki runga i te marae, ki tētahi atu wāhi rānei. Ko tā ētahi tāngata he whati

mai i tētahi wāhanga o te Paipera hei tīmatanga whaikōrero mā rātou, hei tauira, ‘he

hōnore, he kororia ki te atua, he maungarongo ki te whenua, he whakaaro pai ki ngā

tāngata katoa.’

Ko te māharahara o Kingi (Uiui, 1998) mō te tauparapara i ēnei rā, kua kore te

tangata whakahua i te tauparapara e mōhio ki te tikanga o ā rātou e tauparapara ai.

Ko te take pea ia e mārama ana te kore mōhio o te kaikōrero ki te matū o tana

tauparapara nā te uaua o te kitea o te tūhonotanga o te tauparapara ki te kaupapa

taiope o te rā. Hei ahakoa, ka taea anō hoki tēnei whakahuatanga kūare nei, tēnei

whakahuatanga poka noa rānei, o te tauparapara te pākiri hā, inā, ka taea pea te kī e

whakahua noatia ana taua tauparapara anō nei he karakia karapoti, tiaki i te

kaikōrero, ahakoa tē aro taua tauparapara ki te kaupapa.

Tata tonu e rua tekau ngā tauparapara he mea hopu ki te rīpene e Koro Dewes i te

tuawhā o Here-turi-kōka, 1970, hei tauira, ā, kei roto hoki i tā Salmond (1994: 160-

163) ētahi atu anō. Kei Tāmaki-makau-rau hoki te mahi a te whaikōrero, he mea

hopu e Te Reo Irirangi o Aotearoa (Radio New Zealand Broadcasting, Auckland).

Kei roto hoki i ngā tini puka a huhua mā e kōrero ana mō ngā tikanga Māori, mō

ngā kōrero mō te Māori o nehe.

9.2 Ko te whakaaraara

Ko te whakaaraara tētahi momo whakahuatanga hei whakamōhio ki te hunga

whakarongo e whakareri ana tētahi kaikōrero ki te tū ake ki te whaikōrero, inā hoki,

ko te pūtakenga o te kupu ko te ‘ara’, arā, ko te whakatika a te tangata i a ia ki

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runga. Arā te kōrero, i takea mai te kīanga ‘Tihei’, te ‘Tihei mauri ora’ rānei, i te

tukuhanga a Tāne i te hā ora ki roto i te one i Kurawaka, kātahi, ka puta te tangata

tuatahi, otirā te wahine tuatahi, ko Hine-ahu-one. Te hātanga a Tāne i te ora ki roto i

ngā pongaihu, ka matihe ia, nā, koia te tohu o te ora mō te tangata i ēnei rā.18

Nā, ko te wherereitanga o te tamaiti hou kua matihe anō, ā, ko taua rite anō mō te

ora o te tangata, nā reira, kua whakamahia e ngā kaikōrero hei tohu i te hā o te

kōrero, o te kaikōrero hoki. Koia ēnei ngā kōrero i whakatakotohia e Salmond

(1994: 159), tīmata ai te nuinga o ngā kaikōrero mā te whakaaraara, mā te

whakatūpato rānei hai hopu ake i ngā taringa o te hunga whakarongo. Ko te kīanga

rongonui, ko “Tihei mauri ora!,” ko “Tihere mauri ora,” ko “Tihe mauri ora” rānei.

Whai muri i tēnei kua ara ki runga te kaikōrero, kua taki i tana tau. Mena he

tangihanga, ko te kīanga pea, ko “Tihei mauri mate!,” inā e hāngai ake ana ki te

kaupapa. Ahakoa anō rā ngā whakahē kua rongo ahau i ētahi e kī nā, kāore he

‘mauri mate’, inā, ko te whakaaro, ko te whakapono hoki, haere ngātahi ai te mauri

me te ora, ehara ko te ‘mate.’

Ko te whakaaraara hoki te mea hai whiu mā ngā tūtei o ngā pā tūwatawata, nā reira

te roanga o te ingoa, arā, ko te ‘whakaaraara pā’, arā, hei tā Cowan (1930: 103), ko

te ‘sentinel’s chant.’ Ko te whakaaraara tino rongonui ko “‘Kia hiwa rā . . .’, ‘Be

watchful, be wakeful!’.”19 Tērā e tākina ana tēnei e te kaikōrero i a ia e wetewete

ana i tōna koti, i tōna pōtae (Salmond 1994: 158-159).

18 “. . . in the light of the mythological origin of women. Tāne, eldest son of Rangi-nui (Sky-father) and Papa-tua-nuku (Earth-mother), sought to create a race of mortals to dwell on earth; this necessitated his finding a non-supernatural woman. Legend tells of his search for the female element (uha) in all realms and regions. . . . After many unsuccessful attempts Tāne journeyed to the twelfth heaven to seek assistance from Io, the supreme god. He was sent by Io’s natural female attendants to form a woman from the earth at Kurawaka, the pubic region of his mother Papa In some versions with his brothers, in others alone, Tāne returned and created woman from the mud and earth, breathing on the completed inanimate figure until it came to life” (Heuer 1972: 9-10). Tirohia hoki ngā kōrero a Best (1923: 58, 60, 110, 111) me ā Ka’ai mā (2004: 6). E kī ke ana a Gudgeon (1905: 126), nā Tū i tuku tōna hā ki roto i te uku, ā, nā konā i hua mai ai te ‘tāne’ tuatahi, ā, ko ngā kupu a Tū i tana kitenga i te ora o te mea nā, “tihe mauri ora ki te Whei-ao ki te Ao-maram

19 Tirohia te tekau mā whitu o ngā tauira whaikōrero.

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Most attacks were made at dawn when there was enough light to see the battlements. The rising of the sun ended the watchman’s vigil and ushered in a day of peace and light. Kia hiwa rā is a very popular tauparapara and is used extensively by Māori speakers especially by members of the Arawa Tribe (Dewes Rīpene, 1970).

Anei te roanga o te whakaaraara i runga paku ake nei i tuhia e Buck (1966: 388):

Kia hiwa ra e tenei tuku, O hither terrace, be on the alert,

Kia hiwa ra e tera tuku, O yonder terrace be on the alert,

Kei apurua koe ki te toto. Lest ye be smothered in blood.

Anei hoki te whakaaraara a Ngāti Toa e whakahuahua ana i ngā ākau o Mōkau me

ngā pari o Kāwhia, i te tai hauāuru o Te Ika-a-Māui.

Whakaarahia! Whakaarahia! E tenei pa! E tera pa! Kei apitia koe ki te toto. Whakapuru tonu, Whakapuru tonu Te tai ki Harihari. Ka tangi tiere Te tai ki Mokau. Kaore ko au e kimi ana, E hahau ana, I nga pari ra Piri nga hakoakoa, E kau oma tera Ki tua. E-i-a ha-ha! Ka ao mai te ra Ki tua. E-i-a ha-ha! (Cowan 1930:103)

Inā te whakamāoritanga a Buck (1966: 388) mō ngā whakaaraara pā nei,

[sentries] recited watch alarms (whakaaraara pa) in a loud voice at intervals throughout the night to convey the information to prowling warparties that

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the fort was on the alert. Many of these alarms have been handed down and give colour to speeches.

Hei tā McLean rāua ko Orbell (2002: 19):

From watchtowers in the pallisades, or other high points in the defences of their pā, sentinels sang whakaaraara pā (watch songs) at intervals during the night to warn any approaching enemies that they were on the alert. Their songs served as well to reassure the occupants of the pā that they were not neglecting their duties.

Kei tā Simmons (2003: 63) te tauira e tīmata noa ake ana i runga i te hāngai pū o

ngā kupu ki te pā, inā:

E ara, e ara, e tēnei pā, e tērā pā, Kei āpitia koe ki te toto, Whakapuru tonu whakapuru tonu . . .

Ko tētahi atu whakaaraara pā, ko tēnei i tuhia e Best (1975: 26):

Moe araara, ka tau te manu ki te pae Koheri, kohera, ka tiritiria, reareaia tama ki tona hiwa Kia hiwa!

Kei tēnei o ngā tauira a Best ngā kupu kia moe takarerewa te tangata, kia kaua nei e

au rawa te moe a ngā toa, kei tauhia e te hoariri i te wā e moe ana, he whakatoke te

kōrero. Ko tētahi o ngā whakaaraara e hanga ōrite nei te kaupapa, he āhua pēnei nei,

“Ka moe te mata hī tuna, ka ara te mata hī taua.”

ka noho te tangata ki te hii tuna, a kore noa iho e kai ake te tuna. Ka warea noa tia iho a ia e te moe. Tena ko te mata hi taua e kore e moe he haere tonu ka tata ki te taupahi ka noho ka whanga (tatari) ki te haparatanga mai u[o] te ata, na reira i kore ai e moe (White 2001a: 60).

Ko ngā kupu o tētahi atu whakaraara, ko ngā kupu, ‘Taiaha hā, taiaha hā.’ Ko au

noa tēnei e whakapae ana, ko taua rite anō o te pakanga te pūtakenga mai o tēnei

kīanga, inā, he whakaaraara i te taua ki te nanao atu i ā rātou taiaha kia reri ai mō te

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tūhanga o te puehu o Tū-mata-uenga. Ko tā ētahi noa iho e kī nā, ‘Kei runga’, ‘Kei

konei’, ‘E tū ana’, ‘Rongo mai, rongo mai’ (Joseph 2004: 19).

E kī ana a Tahuri (Kōrero Whakamārama, 1996) o Tūhoe ko te ‘Tihei’ te kupu

whakaaraara ka whai i muri i te tauparapara a te tangata, nā, ka whai mai ko ngā

mihi i muri iho i tēnā. Hei a Pukepuke (Uiui, 1997) o Tūhoe hei mua kē te

whakaaraara ‘tihei’ i te tauparapara, nā, e kī kē mai ana a Waiariki (Uiui, 1996) o

Tūhoe ka taea te ‘tihei’ i mua, i muri rānei i te tauparapara. Nā reira, kāore nei pea i

kotahi noa iho te tauira.

Tērā anō ētahi kaikōrero he tiki atu i te whakataukī, i te whakatauākī, i te pepeha hei

whakaaraara mā rātou, inā hoki, ko tā ngā whakataukī he paihere i te kōrero ki te

kaupapa o te rā, ko tāna rānei he whakatātūtū, he whakakite mā te hunga

whakarongo te aronga o tana whaikōrero. Ka puta ngā kōrero i a Yoon (1986: 55)

mō ngā momo pēnā i ngā pepeha, inā, e kīa ana e ia he motto maxim, ko ana kōrero

mō ēnei momo:

Motto-maxims are used mainly by Maori orators in their formal speech on a marae. . . . to introduce the speaker, and secondly, to acknowledge and compliment the host people in terms of their territory and ancestral heritage. With their motto-maxims, orators announce where they are from and in so doing imply their relationship, whether host, guest, friend or opponent. From the listeners side, the speaker’s reciting his motto-maxim allows them to evaluate who the person is.

Ka rere anō ngā kōrero a Yoon (1986: 57) e kī ana:

By reciting the motto-maxim which names his tribe and important landmarks of his territory, an orator might have presented his ‘unwritten’ identity card and his ‘postal’ address to the audience at a meeting.

I tua atu i ēnei, ko tā ēnei momo hoki, he whakaū i te paihere o te kaikōrero ki tōna

tūrangawaewae, he rangaranga i ngā taunaha karapoti i ngā whenua o tōna rohe ake,

he tui i te aho mai i tētahi o ōna tūpuna ki a ia (Yoon 1986: 57-58).

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Ki te whakaarohia ngā kaikōrero manuhiri, ko te kōrero mai a Kāretu (Uiui, 1995) o

Tūhoe, ko te whakaaraara te mea hei tīmata i āna whaikōrero, ā, mā konei hoki e

mōhio ai te hunga whakarongo nō hea ake te kaikōrero. Heoi anō, tērā te

whaikōrero a Mane Tatare o Te Tairāwhiti (Tirohia te TW13) kāore nei i āta

mōhiotia ko wai te ope whakaeke. I te nuinga o te wā ka mōhio te tangata whenua

ko wai te ope, engari, tērā pea i mau ohorere a Mane. Anei tētahi wāhanga o tana

whaikōrero.

Nā te mea, he uaua tonu ki a au tēnei mea te kōrero, engari, ka kore au e mōhio kei te kōrero au ki a wai, ka tino uaua rawa atu. A heoi anō, haere mai, te mea nui, haere mai te mea nui. Kei te pai noa iho ki ahau tā koutou tae mai i tēnei wā, nō te mea hoki, he ao kē tēnei.

Ko tāna anō hoki, pēnā he marae tauhou ki a ia kua tākina mai tana manawa wera e

hāngai ana ki te kaupapa o te rā hei tīmatanga whaikōrero māna.

9.3 He mihi tā te tangata whenua

He nui ngā whakautu whai kōrero ki te mihi, engari, arā atu anō ngā wehewehenga

mihi:

a) ki te atua,

b) ki te hunga ora,

c) ki te whare, ki te marae,

d) poroporoaki rānei ki ngā mate,

e) ki te Kāhui Ariki.

He pēnei ngā kōrero a Mahuta (1984 Part One: 10) mō te ‘kete kīanga’ hei anga mō

ngā tini mihimihi, inā,

the general format of whaikoorero does vary greatly, partly in terms of the relative preponderance of formalized traditional contents, as opposed to the delineation and discussion of specific take. Indeed, in some specific cases, no specific take is presented. The entire whaikoorero consists of presenting a formulaic frame of greeting and of acknowledging the general kaupapa of

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the hui. In other cases, the formalized elements serve rather more as a frame within which to lay out particular argument regarding some specific issue.

Tēnā tātou ka aro atu ki ia wehenga mihi me ngā tini āhuatanga e pā motuhake ana

ki tēnā, ki tēnā.

9.3.1 Ko te mihi a te tangata whenua ki te atua

Kāore a Tahuri (Kōrero Whakamārama, 1996) i āta whakatau ko tēhea te mihi

tuatahi, inā hoki, hei ētahi ko te mihi ki te manuhiri, hei ētahi ko te mihi ki te atua,

ā, hei a Tainui anō ana mihi ki te Ariki Nui, ki a Te Ata-i-rangi-kāhu. Kua kite anō

hoki ahau, ehara i ngā kaikōrero o Tainui anake te hunga tuku mihi ki te kāhui ariki,

ahakoa ko te Kuīni Māori tonu tēnā i tēnei wā. Tukua ai hoki e ētahi kaikōrero o iwi

kē ngā mihimihi ki te ariki nui mena kua whakaeke rātou i ngā marae, i ngā whenua

o Tainui. Tērā anō hoki ngā huihuinga e whakaeke ai te kāhui ariki, ngā manuhiri

nō roto mai rānei o Tainui, ki tētahi marae o waho ake, kāti, kāore e kore ka tukua

anō ngā mihi ki te kāhui ariki, ki te whānau o te kāhui ariki, ki te Kuīni Māori rānei,

ki te katoa atu rānei. E kī ana a Tait (Uiui, 1996), ko Te Arawa tētahi iwi kaha ki te

mihi ki te atua. Hei tā Kuia Te Rangi (Whakawhiti Kōrero, 2001) o Ngāti Porou,

karekau rā ētahi kaikōrero e mihi ki te atua.

9.3.2 Ko te mihi a te manuhiri ki te atua

Ko tētahi āhuatanga rerekē e ai ki a Kāretu (Uiui, 1995) rātou ko Pouwhare

(Whakawhiti Kōrero, 1996), ko Tupe (Uiui, 1996), ko Pukepuke (Uiui, 1997), ko

Temara (Uiui, 1997) o Tūhoe ko te mihi a ngā tāngata whaikōrero ki te atua, inā

hoki, ki a rātou he āhuatanga hou kē tēnei i tō rātou iwi. I kōrero mai anō a Kāretu

(Uiui, 1995) mō ngā koroua ahakoa tino ū nei ki te hāhi Ringatū, karekau hoki rā e

mihi ki te atua i roto i ngā whaikōrero. Ko Timutimu (Uiui, 1995) anō tētahi i kī

mai ko te mihi ki ngā atua tētahi āhuatanga i ēnei rā, heoi anō, ko tā tēnā kōrero a

Timutimu (Uiui, 1995) nā e tohu kē mai nei ki ahau ehara koia te tikanga i ngā rā o

mua, arā, kāore ngā kaikōrero o Tūhoe i mihi ki te atua i roto i ā rātou whaikōrero,

ka mutu, he āhuatanga hou tēnei. Hei tā Tupe (Uiui, 1996), nā te karaitiana i uru

mai ai te mihi ki te atua ki ngā whaikōrero. Koia nei hoki te kōrero a Reedy (Uiui,

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1996) o Ngāti Porou, e mea nā ia, nō muri noa nei i mihia te atua i roto i ngā

whaikōrero, waihoki, e āhua whakahētia ana te tangata ki te kore ia e mihi ki te atua

i ēnei rā. Tērā anō ngā whakapae i rongo atu ai ahau e kī ana i tīmata mai ngā

mihimihi ki te atua i ngā kaikōrero o Te Tai Tokerau, i te mea, koinā te wāhi i nōhia

tuatahitia e ngā mihingare, pēnei i a Pompallier:

he was able to establish the following mission stations: Hokianga 1838, Kororareka [Russell] 1839, Mangakahia, Kaipara, Tauranga, Akaroa 1840, Matamata, Opotiki, Maketu 1841, Auckland and Otago 1842, Wellington 1843, Otaki, Rangiaowhia and Whakatane 1844. In the course of setting up these missions Pompallier made 4 voyages down the East coasts of the North and South Islands (Bishop Pompallier: Pae tukutuku).

E hē ana te whakapae nei, e tika ana rānei? Mehemea ka tirohia ngā tauira

whaikōrero kei ngā āpitihanga, ko ngā tauira whaikōrero e mihi ana ki te atua ko te

3 (nō Te Taitokerau te kaikōrero), ko te 9 (nō Taranaki te kaikōrero), ko te 10 (nō

Te Arawa te kaikōrero), ko te 12 (nō Waikato te kaikōrero), me te 14 (nō Ngāti

Awa te kaikōrero). I runga i ngā tauira e kitea ai ngā mihi ki te atua, ka taea pea e

tātou te whakahē te kōrero e kī ana me mihi ki te atua. Ka whakahē hoki pea i te

whakapae i tīmata mai i Te Tai Tokerau, nā te mea, kotahi anake te kaikōrero o Te

Taitokerau i mihi ki te atua. Ko tāku e whakapae nei, nō muri kē i te tau 1985-1990

pea i kaha ake ai te uru o ngā mihi ki te atua. Ahakoa tokowhā noa iho ngā

kaikōrero e mihi ana ki te atua i roto i ngā tauira whaikōrero kei ngā āpitihanga, kua

āta rongo ahau i ngā whakahuahuatanga ki te atua i ngā whaikōrero o te tekau tau

kua pahure ake nei. I runga anō i tēnei kaupapa, ka whakaarahia mai te pātai e

Reedy (Uiui, 1996), ‘Ko tēhea o ngā atua tēnā e mihia nei?’ Hei ahakoa, he kōrero

anō tērā.

I kōrerotia te kaupapa a Reedy (Uiui, 1996) i mua paku ake nei mō te korenga o te

kaikōrero tuarua, tuatoru hoki e whakahua anō i tētahi tauparapara, ā, koia anō te

āhua i roto i ngā mihi ki te atua, arā, kia kaua te katoa e mihi ki te atua mena kua oti

kē i tētahi kē. E kī ana a Iraia (Uiui, 1997) o Ngāti Whare he kaha te rangona o ngā

karaipiture hei tīmatanga whaikōrero, anā, ka whai kē te whakaaraara me te

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tauparapara i tēnei. Ka maumahara a Hohepa (Uiui, 1997) ki ōna rā taiohi me tana

rongo anō i wētehi o ana koroua o Te Arawa ka tū ana rātou ki te whaikōrero, ka

mihi rātou ki te atua, mōna i pai ki te whakahuihui mai i te minenga ki runga i te

marae, engari, hei tāna, kāore ētahi o ngā koroua o Te Arawa e mihi ki te atua. Ko

au noa iho tēnei e whakaaro ana he whakatūpato kē pea te whakauru a ngā punua

kaikōrero o ēnei rā i ngā mihimihi ki te atua koi whiua rātou ki te kōrero nā te kore

e whakahuahua i ngā mihi ki te ‘wāhi ngaro.’

9.3.3 Ko te mihi a te tangata whenua ki te hunga ora

E ai ki te kōrero a Walker (1977: 23):

The speeches follow a set pattern beginning with a tauparapara . . . This is followed by a eulogy to the dead, which may contain mythological illusions and a statement of philosophy of life and death. The eulogy culminates in a farewell to the dead, passing them on to the ancestors. Once the separation between the living and the dead has been stated the living are then addressed and welcomed.

E kī ana a Kāretu (Uiui, 1995), ko te mahi a ngā kaikōrero tangata whenua he uhi kē

i ngā manuhiri ki te mihi. Nā Dewes (Uiui, 1997) te kōrero, ko te mahi nui a te

tangata whenua, otirā, a te kaikōrero tangata whenua he manaaki i te manuhiri. Nā

reira, koinā hoki te mihi a ngā kaikōrero tangata whenua, he āta whakatau i te

manuhiri. He āta whakatau kia tau ai te noho a tēnā hunga manuhiri i waenganui i te

tangata whenua.

9.3.4 Ko te mihi a te manuhiri ki te hunga ora

Hei ētahi kaikōrero ko te mihi tuatahi ko ā rātou mihi ki te kaikaranga, ahakoa,

kāore nei ahau i āta rongo i tēnei momo mihi i roto o Mātaatua. Ko tētahi atu anō o

ngā mātua mihi, ko te mihi ki te pae o te tangata whenua, inā hoki, hei tā Kāretu

(Uiui, 1995), ki te mihi te kaikōrero manuhiri ki te pae, he mihi anō tērā ki te iwi

kāinga. Hei tā Timutimu (Uiui, 1995) o Tūhoe, ko te kaupapa o te rā te mea e

whakahuatia ana i mua i te mihi ki te tangata whenua, nā, mehemea he tangihanga

te kaupapa, ka whiua ngā kupu poroporoaki me ngā kupu mihimihi ki te tūpāpaku i

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mua i te tukuhanga o ngā mihi ki te pae, ki te tangata whenua hoki. Hei tā ngā

kōrero a Tahuri (Kōrero Whakamārama, 1996), me mihi ki te tangata whenua i mua

i te mihi ki te whare me te marae. He nui ngā wā e whakahuatia ana e ngā kaikōrero

manuhiri ngā tāngata takitahi o te pae tangata whenua, e whakahuatia ana rānei

tētahi o te tangata whenua e mōhiotia ana e rātou. Ko te whakatūpato mai ki ahau o

tēnei āhuatanga ‘kei kōrero koe, ka mahue ētahi atu,’ i te mea, ka whakamā pea te

tangata nōna te ingoa i whakahuatia mena kei konā tētahi atu tangata whai mana, ka

mamae anō rānei te hunga kāore i whakahuatia.

A visiting speaker will often greet an individual amongst the hosts that they know in a personal capacity; the person given recognition may be a designated speaker or have some connection to the host tribe. When giving personal recognition, the speaker should be aware that an individual may suffer embarrassment for being mentioned when a more distinguished person is present and omitted from the acknowledgements. Likewise, those not given personal recognition and/or those accompanying them may become offended if they believe they should also be personally recognised (Rewi 2004: 23).

9.3.5 Ko te mihi a te manuhiri ki te manuhiri

Tērā hoki ngā tohutohu ki a Kāretu (Uiui, 1995) mehemea nō te manuhiri te

kaikōrero, ko ngā mea i tōna taha te hunga e mihi nei i te tuatahi, mena he tangata

kei roto i te tira e tauhou ana. Hei ētahi wā ka mihia i te tīmatanga o te whaikōrero i

mua i te tauparapara, hei ētahi wā ka mihia i te mutunga rā anō o te whaikōrero. Ki

a Kāretu (Uiui, 1995), me mihi ngā manuhiri i taki whakaeke mai i te tuatahi, i mua

i te whakapaunga o ngā kōrero ki te tangata whenua. Ko tā Winiata (Whakawhiti

Kōrero, 2002) o Te Arawa, koirā hoki te āhua, arā, me huri ka mihi ki ngā mea kua

haere mai ki roto i te tira ehara i a koe ake, ehara i tōu iwi rānei. Ko tētahi o ngā

pātai ake a Kāretu (Uiui, 1995) mō te kaupapa nei, mena kua oti kē i tētahi o ngā

kaikōrero o te manuhiri rātou anō te mihi, kāti, me mihi anō ngā kaikōrero manuhiri

whai muri i a ia, he aha rānei? Nā, ko tā Winiata (Whakawhiti Kōrero, 2002) hoki,

ka waiho noa mā te kaiwāhi manuhiri tērā, ehara i te mea me taki mihi te katoa o

ngā kaikōrero manuhiri ki a rātou anō.

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9.3.6 Ko te mihi a te tangata whenua ki te marae

E kī ana a Kāretu (Uiui, 1995) o Tūhoe, a Iraia (Uiui, 1997) o Ngāti Whare, me Tait

(Uiui, 1996) mō Te Arawa ehara kau nei mā ngā kaikōrero tangata whenua e

kōrero, e mihi, ō rātou ake whare, tō rātou ake marae rānei. He pērā anō te wairua o

ngā kōrero a Merito (Uiui, 1997) mō Ngāti Awa, me Dewes (Uiui, 1997) mō Ngāti

Porou. Hei whakatauira ake pea, e kī ana a Iraia (Uiui, 1997) o Ngāti Whare, me

uaua ka rongo i ngā kaikōrero o Ngāti Whare e mihi ana ki ngā whare mena ka

whakaeke rātou i ngā marae o Ngāti Manawa, o Waiohau rānei, nā te mea kei konā

anō hoki ngā tūhonohono whanaungatanga tata. Ka whakaarohia pea tēnei, anō nei,

e mihi ana koe ki a koe anō, e whakanui ana koe i a koe anō, anā, ko te kōrero rā,

‘waiho mā tētahi kē atu koe e kōrero.’

9.3.7 Ko te mihi a te manuhiri ki te marae

Anei hoki ngā kōrero a Pateriki Rei e pā ana ki ngā kaikōrero manuhiri, engari, ka

whakaarahia e ia te āhuatanga o te tae atu o te manuhiri:

Ka haere ngā whaikōrero, me [he] waewae tapu koe kua mea koe, tuatahi, o ō kōrero he mihi ki te tupuna whare, ki a Tāne whakapiripiri, ka mihi hoki te marae, ngā waihonga ake o rātou, a te hunga kua mate . . . me ehara koe i te waewae tapu, mihi tuatahi ki te tūpāpaku, koia nei te kaupapa i haere mai ai, kātahi ka mihi ki te kiri mate . . . i muri iho ka mihi ki ngā kuia ki ngā wāhine ko rātou nei hoki te puna o te roimata, ngā whare tangata. Mā rātou hoki e tika ai ō tātou tangihanga. Aue tonu ana, aue tonu ana, ka mutu, ka mihi ki ngā koroua o runga i te paepae. I muri i tēnā, kua mihi ki ngā iwi kua whakaeke mai i mua i a koe, ngā rangatira kei reira e noho mai ana. [Ka] mihi ki ētahi atu iwi kua whakaeke mai (MASPAC Video n.d.).

Ka kōrero anō a Kāretu (Uiui, 1995) o Tūhoe mō te mihi a te kaikōrero ki te

wharenui, ki te marae hoki, engari, mehemea ehara a Kāretu (Uiui, 1995) i te

waewae tapu ki tētahi marae, ka kore ia e mihi anō ki te whare tipuna o taua marae,

ki te papa rānei o taua marae, nā te mea kua mihi kē ia ki aua mea e rua i tētahi

haerenga i mua atu.20 Hei tā Tait (Uiui, 1996) kōrero mō Te Arawa, me pēnā anō,

20 He rite tonu ngā whakaaro o Pouwhare (Whakawhiti Kōrero, 1996) rāua ko Tupe (Uiui, 1996) mō tēnei kaupapa, inā hoki, nō Tūhoe katoa rātou.

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arā, me waewae tapu rawa e mihi ai te kaikōrero ki te whare me te marae, ahakoa

anō rā āna kōrero he āhuatanga hou tēnā, he āhuatanga karekau hoki i tino kitea i a

ia e pakeke haere ana. Ki a Dewes (Uiui, 1997) me mihi ngā kaikōrero o Ngāti

Porou ki te marae, mena ka puta rātou i tō rātou rohe hei whakatūpato noa i a rātou.

He nui ngā ingoa mō te whare whakairo e tino mihia nei, arā, ko te wharenui, ko te

whare hui, ko te wharepuni, ko te whare rūnanga, ko te whare tipuna, ko te tipuna

whare. Ko te take ia nei o te mihi ki te whare, nā te mea, he mea tapa te nuinga o

ngā whare pēnei ki te ingoa tipuna o taua wāhi, nā reira, ko ngā mihi ki te whare

ngā mihi ki taua tipuna, inā te ingoa ‘tipuna whare,’ ki ōna tātai whakaheke hoki.

Ko te tuarua o ngā whare e mihia nei ko te wharekai, inā, he mea tapa anō ngā

wharekai ki tētahi tipuna, nā, he rahi tonu ngā wharekai i te rohe o Mātaatua i tapaa

ki te ingoa o te wahine o te tipuna whare. Ko te mihi ki te marae he tuku mihi anō

hoki ki te pūtakenga mai o te tangata, ki a Papa-tū-ā-nuku me ōna mana, me ōna

tapu katoa.

Tērā anō te mihi ki te whare tūturu i hangaa ai hei takotohanga mō ngā tūpāpaku i

runga i te marae e kīa nei he ‘wharemate,’ inā, he mea whakaingoa anō ētahi o ēnei

hei tohu whakamaumaharatanga ki tētahi o ngā tīpuna o taua marae. Hei ētahi, ka

mihi kē ki te pou haki, ki te kōhatu rānei, mena he tohu whakamaumahara ēnā, inā,

he mihi tūpuna anō tērā.

9.4. Ko te poroporoaki a te tangata whenua i ngā mate

Kia mutu mai ngā momo mihi ki ngā whare, te whakatinanatanga o tētahi tupuna,

he momo mihi anō ki te hunga wairua, arā, ki ngā mate.

The dead are eulogised because they are an essential part of the Maori community, i.e. the living and the dead are the community, and a belief in the physical and symbolic existence of the world of the dead (Mahuta 1974: 34).

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E kī ana a Rewi (2004: 24):

Eulogies to the dead are a way of acknowledging all the ancestors who are part of Māori history. All those who have deceased are given special reference during whaikōrero because of their own achievements and because of the loss to their families.

Mena he tangihanga te kaupapa me poto noa iho ngā kupu poroporoaki a te

kaikōrero tangata whenua ki te tūpāpaku, anā, kia waiho tērā o ngā mahi ki te

manuhiri, koia nei ngā kōrero a Kāretu (Uiui, 1995). Kīhai hoki ki tā Kāretu (Uiui,

1995) whakamārama i whakapuakina ai e ia ko te kōrero mō te kūmara, arā, ‘kāore

te kūmara e kōrero mō tōna māngaro,’ ko te tikanga o tēnei kia kaua te tangata e

kōrero mōna anō inā hoki e takoto ana te tūpāpaku i runga i tōna marae, ko ia ko te

tangata whenua, kotahi tonu. Ko taua rite anō ki te kōrero o runga ake rā kia kaua te

kaikōrero tangata whenua e mihi anō ki tōna marae ake.

Engari, tērā pea ka mihi te kaikōrero tangata whenua ki ngā mate e pīkautia mai ana

e te ope manuhiri. Anei ngā kupu a Haimona Snowden (Tirohia te Tauira

whaikōrero 1) o Te Tai Tokerau hei tauira:

Ahakoa he kaupapa tapu tēnei ka maumahara ki a rātou te kāhui wairua kua wehe atu nei i mua i a tātou i raro i ō tātou maunga whakahī, i roto i ō tātou whare tangihanga.

Hei tā Salmond (1994: 167), he poroporoaki i te tūpāpaku te mahi tuatahi a te

kaikōrero manuhiri, kātahi ka mihi ki te hunga ora. Mena he nui te mana, ka ātaahua

ake ngā kupu poroporoaki i te mate.

9.4.1 Ko te poroporoaki a te manuhiri i ngā mate

Ahakoa kei runga ake nei e kōrero ana kia kaua te poroporoaki a te kaikōrero

tangata whenua ki te tūpāpaku i runga i tōna marae e roa, nā, ko te whakaaro kia

waiho ake te roanga o aua momo kōrero mā ngā kaikōrero i haere manuhiri mai. Ko

te poroporoaki

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te momo whaikōrero tino tau, e tino puta ai ngā āhua rangatira rawa atu o te kōrero. Koia tēnei kei te tino taumata o ngā momo kōrero katoa e takoto ai ngā kupu whakanui i te tūpāpaku me āna mahi i a ia e ora ana, e puta ai ngā whakapapa honohono i a ia ki tōna waka me ōna tūpuna; tērā pea ki ngā waka katoa me ngā rangatira o te motu. Hei konei e hīpokitia ai te mana nui ki te tangata (Mataira 1995: 1).

Kotahi atu ngā kupu ki te hunga e tīraha ana i runga i te marae, anō nei, e ora tonu

ana, inā te kōrero a Best (1998: 170):

They ever speak in eulogy of the deceased, of his good qualities, his generousity, hospitality, courage, &c., frequently crying him farewell and using many peculiar expressions, figurative, mytho-poetical; quotations from ancient myths, proverbial sayings, and aphorisms. Extracts of an allegorical nature called from old-time lore, dirges and laments for the dead, are all introduced into their speeches.

Inā whakaaro a Reedy (Uiui, 1996) mō tōna iwi ake o Ngāti Porou, ko te tūpāpaku

te mea tuatahi e mihia nei e ngā kaikōrero o Ngāti Porou, nā, kua kite anō a Reedy

(Uiui, 1996) i iwi kē e tuku mihi ana ki te whare, ki te aha noa rānei i mua i te mihi

ki te tūpāpaku. Hei tāna hoki, “kia kotahi noa iho te tangata mihi i ngā mate, kaua te

katoa o ngā kaikōrero.” Nā, kei te mārama katoa ki te iwi Māori ki te uaua o te

pēnei mehemea he huhuinga tangihanga te kaupapa, engari, mena he huihuinga

hunga ora, tērā pea e taea ana.

I te nuinga o te wā, e ai ki a Kāretu (Uiui, 1995) mō Tūhoe, ka hari ngā kaikōrero i

te tauparapara, kātahi ka haere tonu ngā poroporoaki ki ngā mate. Kia mutu tērā,

kātahi te kaikōrero ka huri ki te kōrero i te kaupapa i haere mai ai, ā, ka mihi ki te

iwi kāinga. Anā, e kī ana a Pouwhare (Whakawhiti Kōrero, 1996) he mea nui te

mihimihi ki ngā mate ināianei. Tērā anō te kōrero a Kāretu i roto i tā Woodard

(1994: 30):

Mo te "reo tāne", ae, kua rongo au [i] te tāne e poroporoaki ana [i] te wā e piki mai ana ki runga [i] te marae. Te nuinga o ēnei, he tino tata ki te tūpāpaku, no reira, na te mea kāre rātau e āhei ki te tū ki te whaikōrero, ma tēnei ka taea te whakaputa mai o ngā korero kai roto, [i] a rātau e mau ana.

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Hei tā Tahuri (Kōrero Whakamārama, 1996) hoki, mena he tangihanga te kaupapa,

ka noho ko te mihi, ko te poroporoaki ki te tūpāpaku te mihi tuatahi i Mātaatua, ā,

karekau rā e tukua he mihi ki te marae me te wharenui. He hanga rite tonu ngā

kōrero a Tait (Uiui, 1996) mō Te Arawa, inā, ka whai te mihi ki te tūpāpaku i muri

tonu mai i te tauparapara, kātahi ka tukuna ngā mihi ki te atua, ki te whare mate. Ka

mutu tēnei ka whakahokia e Te Arawa ngā kōrero a te pae tangata whenua i mua i

tā rātou waiata whakakapi.

9.5 Ko te mihi a te tangata whenua ki te kāhui ariki

Kua kōrerohia kētia e Tahuri (Kōrero Whakamārama, 1996) te whakahuahua a ētahi

kaikōrero o Tainui i te ‘kāhui ariki’ i roto i ngā mihimihi, ā, kua paku kōrerohia i

raro i te wehenga ‘Mihi ki te Atua.’ Inā hoki kua kaha te whai wāhi o tēnei mihi i

ēnei rā, tērā e whakaarohia ana, e pōhēhētia ana rānei, he kūare, he whakahīhī, he

whakatakē rānei tā te kaikōrero mahi ki te kore e whakahuatia, e mihia, te kāhui

ariki e ia. Ko te painga o te whakahuahua a te kaikōrero i ngā mihimihi ki te ‘kāhui

ariki’ kua rangatira a Waikato, ōna tāngata, tōna kaupapa anō rā hoki o te

Kīngitanga, i tōna whakahuatanga, ka mutu, ka whakaaro rangatirahia hoki te

tangata nāna i whakahua, me tōna iwi hoki.

9.6 Ko te kaupapa o te rā

E kī ana a Timutimu (Uiui, 1995) kia mutu rā anō ngā poroporoaki ki ngā mate,

kātahi te kaikōrero ka kōrero e pā ana ki te kaupapa o te rā kua taiope nei rātou, nā,

mena he tangihanga te kaupapa, koia tēnā. E kī ana a Mahuta (1974: 31) ko te

kaupapa te tino wāhanga o te whaikōrero, ā, e toru ngā wehenga: ko te ‘mihi mate’,

ko te ‘mihi ora’, me te ‘take’. He nui hoki te paihere o te whakarārangitanga o ngā

kōrero ki te momo kaupapa o te huihuinga, tēnā he hui tangata ora, tēnā rānei he hui

tangata mate. Nā runga i te tohungatanga o te kaikōrero ki te whakauru i ngā momo

katoa o te reo ki tana whaikōrero, kei a ia anō te rangaranga i ngā marau me te āhua

o tana pērā, ngeri mai, pātere mai, waiata mai, haka mai, whakataukī mai, pepeha

mai, kata mai, wero mai, aha mai. Ka kitea hoki i ngā tauira whaikōrero kua

whakatōpūhia i tēnei tuhinga, kāore pea he hanga kotahi noa iho nei.

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9.7 Ko te waiata

Koia tēnei te ūnga o ā tātou kōrero ki te wāhanga e pā ana ki te waiata tautoko i te

whaikōrero. Hei tā Timutimu (Uiui, 1995) rāua ko Tahuri (Kōrero Whakamārama,

1996) o Tūhoe ko te waiata te wāhanga whakamutunga o te whaikōrero i ngā rā o

mua. He pērā tonu te āhua i ēnei rā, inā, he rite tonu te rangona o te waiata hei

whakakapi i ia whaikōrero, me kī, me uaua e kore ai e rangona. Ko te kōrero a

Royal (1994: 11):

Ki te titiro tātou ki ngā taonga waihanga a ō tātou tūpuna, kāore he puiaki i tua atu i te waiata ki te kawe, ki te whakaahua, ki te whakaata i ō rātou roimata aroha mō tētehi āhuatanga.

Nā, he kaupapa nui tō te waiata, engari, nō roto i te kī mai a Pukepuke (Uiui, 1997)

kāore ia i tino rongo i ngā koroua e waiata ana, tērā pea he āhuatanga hou te whāia

o te whaikōrero e te waiata tautoko i tōna iwi o Ngāi Tūhoe. E ai ki a Hohepa (Uiui,

1998) kua āhua whakaturehia te whaikōrero o ēnei rā, inā, kua kīa me waiata i roto i

te whaikōrero, me whakauru te waiata ki Mea wāhi o te whaikōrero, mā Mea

tangata e waiata, ko ēhea ngā momo waiata hei tautoko i te whaikōrero, arā atu anō,

arā atu anō. Nō reira, hai konei whakamāhurihia ai ngā kōrero e tātou e mārama ake

ai, e whānui ake ai, tā tātou titiro ki tēnei mea te waiata i roto i te whaikōrero, inā

hoki, he aha te mahi a te waiata? Mā wai e waiata? He aha ngā momo waiata?

Ahakoa te mōhio whānui ko te waiata te mea whakamutunga o te whaikōrero, e ai

ki a Moorfield (Kōrero Whakamārama, 2004), kua rongo hoki ia i tētahi kaikōrero21

e whakauru ana i te waiata i muri i ia wehenga o tana whaikōrero. Hei tāna anō, mā

te waiata kē e hiki te tapu o te whaikōrero (Moorfield: Kōrero Whakamārama,

2004). Anā, ko tā Mahuta (1974: 37): “Even though two or three waiata may have

occurred in a speech to illustrate different points, a speaker will still try to end his

speech with a waiata.” Koinei ētahi o ngā kōrero a Kāretu (n.d. a.: 3), i a ia e kōrero

ana mō ‘ngā waiata o te ao tawhito,’ inā, e whakahau ana kia whakamutua ki te

waiata, he aha hoki te momo waiata hei whakakapi i te whaikōrero:

21 Ko Wiremu Tāwhai, o Te Whānau-a-Apanui, te kaikōrero.

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Ko au hoki kei te kī inā tū te tangata ki te whaikōrero, ahakoa pēhea nei te piki, te heke, te kotiti noa rānei o te kōrero, me whai atu ko te waiata koroua, kaua ko tētahi waiata-ā-ringa.

9.7.1 He whakaū tā te waiata i te whaikōrero?

“Kei nga waiata nei ka kitea te tohungatanga o o tatau tipuna ki te whakatakoto i

nga kupu o te reo Maori” (Ngata 1988: xv). Kei roto katoa i ngā waiata ngā momo

kupu me ngā whakamāoritanga o ngā tini whakaaro o te tangata. Ko te kōrero a

Bruce Biggs i te tau 1970 mō ngā whakapākehātanga a Pei Te Hurinui Jones i ngā

mōteatea i kohia e tā Apirana Ngata: “All New Zealanders will be grateful for te

Hurinui’s translations, which open to them the portals of another way of life, now

gone forever” (Ngata 1980: v). E kī ana a Tupe (Uiui, 1996), ko tā te waiata he

whakarangatira i te whaikōrero a te manu kōrero. Ahakoa ko wai te tangata ka tū,

he waiata hei kīnaki, hei whakanui i āna kōrero. He hanga rite anō ngā kōrero a

Merito (Uiui, 1997) o Ngāti Awa mō te waiata hei kīnaki i ngā kupu i

whaikōrerohia. Ko tā Rangi (Uiui, 2003) he mea whakatau e rātou ngā mea mōhio

ki ngā waiata kia haere rātou ki te tautoko i ngā pae mā te āwhina ki te waiata. Ko

tētahi take i ara ake ai i ngā kōrero a Mahuta (Whakawhiti Kōrero, 1997) o

Waikato-Maniapoto ko te waiata kē te kaiwāhi i ngā whaikōrero a ētahi, nā, kua

kore kē rātou e tauparapara i te tīmatanga o ā rātou whaikōrero. He tino rerekē tēnei

āhua i tā te nuinga o ngā iwi hari i te waiata i ēnei rā ki tāku titiro, ki tāku

whakarongo atu, engari, kei tēnā kaikōrero tōna taera, kei tēnā anō tōna. Me kore

ake tā Hohepa (Uiui, 1998) o Ngā Puhi i tā Mahuta (Whakawhiti Kōrero, 1997) o

mua paku ake mō te mahi a ētahi kaikōrero o iwi kē, inā, ko tā rātou mahi he tīmata

i ngā whaikōrero mā te waiata. Ko tētahi atu aronga o te waiata hei tā Ngapaka

Kukutai, mā te waiata e wehe te poroporoaki ki te hunga mate me ngā mihi ki te

hunga ora (Mahuta 1974: 36).

Nā, i tāku whakarongo ake, i tāku mātakitaki ake hoki i ngā whaikōrero i roto i Te

Ika-a-Māui, ka tere tōia taku whakaae atu ka taea e te waiata te whakaū te

whaikōrero a te tangata, inā te waiatahia o tētahi waiata e hāngai pū ana ōna kōrero

ki ngā kaupapa i kōrerohia e te kaikōrero, ā, he tau te whakatākotokoto a taua

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tangata i āna kōrero. Mehemea e pēnei ana te waiata, kāti, ‘kua eke panuku, kua eke

Tangaroa.’ E kī ana a Tauroa (1986: 68),

when the waiata is appropriate to what has been referred to in the whai kōrero, the mana of the group and the speaker is heightened.

Hei tā McLean (n.d.: 23-24) hoki:

A European would think it most strange if a guest speaker were to burst into song before, after or during a speech, but on the marae the reverse is true. In days past it would have been unusual for a speaker not to do this. And today, particularly amongst the older speakers, it is still custom to follow it with a waiata (song) of relevance to the subject, in which the speaker will generally take the lead and will be helped by his supporters. Often there will be several waiata or pao during the course of a speech.

Hei ētahi wā hoki kua rawe te whaikōrero a te tangata, engari, ka wairua kore ana te

hiki o tana waiata, ka hāngai kore ana rānei ngā kupu o tana waiata. Nāwai te autaia

o te whaikōrero i te korenga i eke o te waiata tautoko. Ko te whakaaro o Tupe (Uiui,

1996), kāore e eke ana ngā waiata o ināianei ki ngā rangi o ngā waiata o mua, heoi,

kāore au e mōhio mena e kōrero ana ia mō ngā rangi waiata ā-ringa me ngā waiata

mōteatea.

Kia paku whaiwhaihia atu e au ngā kōrero a Mahuta (Whakawhiti Kōrero, 1997)

mō te hiki waiata hei tīmatanga whaikōrero, inā hoki, kua kaha ake taku kitekite i

tēnei momo hanga whaikōrero i roto i ngā huihuinga harikoakoa nei, i ngā

whaikōrero whakangahau i te hunga mātakitaki, i roto rānei i ngā hōro huihui, ā, he

iti nei te kitea o te waiata hei tīmatanga whaikōrero i runga i marae ātea, i ngā

tangihanga rānei. Ehara tēnei i te kī kāore rawa e pērāhia, he kore noa iho nōku i

kitekite. Ko te whanaungatanga pea i konei ko te uta o te tapu ki runga i ngā kōrero,

inā, hei te tūtūtanga o te tangata whaikōrero e ai ki a Herewini (Uiui, 1997) me tana

whakahua i ngā kupu ‘Tihei Mauriora’ kua uru tērā tangata ki te ao tapu, nā, ka riro

mā te waiata ia e whakahoki mai ki te noa. Koinā hoki te kōrero a Kereopa (Uiui,

1997) rāua ko Temara (Uiui, 1997), ‘ka riro mā te waiata e whakanoa.’ E tautoko

ana a Kereopa (Uiui, 1997) i te āhei o te waiata ki te hiki i te tapu mena he wahine

te kaihiki i te waiata. Ko tā Kereopa (Uiui, 1997), i te wā ki ngā tīpuna, āe, ko tō

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muri i te whaikōrero ko te waiata, engari, ko tō muri mai o te waiata ko te haka kē

hei whakaoti i te whaikōrero, hei whakaputa i te kaikōrero i te tapu o te tauparapara

i tākina e ia hei tīmata ake i tana whaikōrero. Ki a Kereopa (Uiui, 1997), ‘i ēnei rā

mena kāore he wahine hei hiki i te waiata, me haka tonu atu te tāne.’ I roto noa i

aku kōrerorero ki a Kāretu (Uiui, 1995) ka maumahara ahau ki ana kōrero pērā mō

te haka hai mahi whakaoti i te whaikōrero. Ki ahau nei kei te whakaū tēnei kōrero a

Kereopa (Uiui, 1997) i te mana o te wahine, inā, ki te waiatahia e te tāne, kua mau

tonu te tapu o te whaikōrero, engari ia, ki te waiata te wahine, kua hīkina te tapu.

Ko taku whakaaro hoki ko te hohonutanga hoki o tēnei mahi a te wahine ko te

tāwewetanga o te ao, inā tā te wahine me te tāne noho i te ao Māori, kia kore e noho

haurerea, kia kore e tītahataha rānei te ao Māori. E ai hoki ki a Walker (Uiui, 1998)

o Te Whakatōhea, ko te mahi a te waiata he hiki i te tapu i runga i te kaikōrero. Ko

Iraia (Uiui, 1997) rāua ko Reedy (Uiui, 1996) hoki ētahi e kī ana mehemea kua

tauparapara te kaikōrero, mā te waiata e whakaoti te whaikōrero. Arā anō te kōrero

a Hohepa Kereopa i tuhia ki te pukapuka a Moon (2003: 113):

Male need to waiata and haka at the end to get out of the tapu. Women, because they have the power of noa, need only waiata. The women should start the waiata, not the men. Nowadays, we all do the waiata, and don’t haka at the end. . . . if I was to stand up and whaikōrero, and not go through the proper process, then straight after, when I sit down, I am open to challenge. If I go through the correct process, then there is no ground for anyone to challenge me.

Ko tētahi kōrero a Hohepa (Uiui, 1998) e āhua kī ana ehara i te mea kia kotahi te

waiata hei tautoko i ia kaikōrero, anā, i āna kōrero mō ētahi o Ngā Puhi, mehemea

tokorima noa atu rā ngā kaikōrero he pai noa iho kia tāria kia mutu rā anō te

whaikōrero a te kaikōrero whakamutunga, kātahi ka tukuna atu he waiata hei

whakakapi i te katoa o ngā whaikōrero. Nō reira, mena tokorima ngā kaikōrero, tērā

pea kāore rawa he waiata kia mutu rā anō tā te tuarima o ngā kaikōrero.

9.7.2 He tautoko tā te waiata?

Ko tā te kōrero a Melbourne (Uiui, 1997) he whakamārama i tētahi wā i tū ai tētahi

kaikōrero ki te whakapuaki i āna ake kōrero, i ōna ake whakaaro, me te kore āna i

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āta kōrero i tā tōna iwi i hiahia ai, ka mutu, ka kīa e ngā kuia ‘māna anō e waiata

tāna ake waiata.’ He tohu tēnei i te motu o te taura here a te kaikōrero me tana iwi,

inā, he tohu tēnei ki te kaikōrero kāore tana rōpū, tana iwi, i te tautoko i a ia. Nā

runga i tēnā kōrero ka kitea te whai take o te kōrero a Salmond (1994: 174), ko tā te

waiata he whakaatu i te kotahitanga o te rōpū.

Nō nā tata nei i kite atu ai ahau i te tuku o te waiata hei kati i ngā kōrero a tētahi, inā

rā, ko te tikanga kē ia ko tā taua kaikōrero he whakakapi i ngā mahi o taua pō. Te

kōrerotanga atu, ka tahuri kē te mata o āna korero ki te rīriri i ētahi o te whānau me

ngā āhuatanga e pā mai ana ki te kura, ahakoa i reira katoa ngā manuhiri i haere noa

mai ki te tautoko i te kaupapa o te rā. I te mea he hanga kōhete kē nei tēnā wairua

tuku i ngā kōrero ka tū atu tētahi o ngā wāhine, ka tīmata i tana waiata mōteatea hei

haukoti i tana kōrero, karekau nei i tāria kia mutu rā anō tana kōrero. Ko te

waiatahanga ake, kāti, ko te haukotihanga o te whiuwhiu kōrero a te tangata rā.

Kua kite hoki ahau i tēnei āhuatanga i runga i tōku ake marae i Painoaiho,22 inā, ka

tau mai tētahi rōpū i Tainui ki tētahi tangihanga. Ka tū ake tō rātou kaikōrero ka

whakatakoto i ana kōrero, nāwai rā ka tuaruahia e ia ana kōrero. Me te mea nei, ka

tīmata te kimikimi kōrero noa iho nei, kāore noa i oti tana whaikōrero ka tū ake

tētahi o ngā wāhine o tana rōpū ake ka karawhiu i te waiata, nā, ka mutu tana

whaikōrero i konā. Ko taku whakaaro i pēnei ai rātou, ngā wāhine, nā te whakamā

haere i te kore e whai hua, nā te koretake, nā te hakihakiā haere rānei, o ngā kupu a

tō rātou kaikōrero.

9.7.3 He aha te momo waiata hei hari?

Ki a Reedy (Uiui, 1996) he ruarua noa iho ngā tāngata e taea ana e rātou te hari

waiata e eke mārika ana ki te kaupapa kōrero. Hei tā Dewes (Uiui, 1997), he

whaikōrero anō te rite o te waiata, inā, kei te whakapuakina e te kaikōrero ōna

whakaaro, ā, ko tā te kaitito waiata he whakapuaki i ōna whakaaro mō ngā kaupapa

22 Kei Murupara tēnei marae.

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o te wā.23 Ko tētahi āhuatanga i tuhia e Mead (1969: 390) mō ngā waiata tahito, ngā

‘waiata koroua’ nei, he pēnei: “The imagery is rich, ornate, and often dramatic.” Ko

tā Salmond (1994: 174) e kī nei he maha ngā waiata, ka mutu ka waiatahia e te

kaikōrero te mea e hāngai ana. Ka taea te ‘waiata tangi (laments), waiata aroha

(love songs), oriori (lullabies), pao (topical songs) and patere (songs composed by

slandered women).’

Hei tā Reedy (Uiui, 1996) o Ngāti Porou ko tētahi āhuatanga o ōna koroua ko tā

rātou hiki i tētahi waiata e hāngai ana ki te kaupapa, pēnei i te tangihanga, ka tākina

rānei ētahi o ngā kupu o tētahi waiata e hāngai ana ki te kaupapa. Hei tā Moorfield

(Kōrero Whakamārama, 2004), ko ngā tohutohu a Waea Mauriohooho24 ki a ia, kia

kaua e waiatahia te waiata tangi mena he pōhiri, he whakatau manuhiri te kaupapa i

Te Whare Wānanga o Waikato, ā, ehara te kaupapa i te tangihanga.

Ko te momo waiata whakakapi i ngā whaikōrero e kaha ana te rangona ko ngā

waiata koroua, ahakoa, pēnā he rōpū kura tēnā e pōhiritia ana, e pōhiri ana rānei, ka

taea anō hoki te rongo ngā waiata ā-ringa, ngā hīmene rānei. Ko te whakatau a

ētahi, kia kitea ai te kotahitanga o te rōpū, me hiki ko tētahi waiata e mōhio ana te

katoa, te nuinga rānei. Hei ahakoa, e kī ana ētahi he nui ake te mana o te whaikōrero

mena he waiata koroua te momo. Engari, kei runga anō i te āhua o te kaupapa o te

huihuinga te whiriwhiri a tēnā kaikōrero, a tana rōpū tautoko rānei, he aha te waiata

ka hikina e rātou.

Hei tā Dewes (Uiui, 1997), he iwi mōteatea a Ngāti Porou i mua, engari, ināianei

kua haria kētia ko ngā waiata o ēnei rā me ngā haka. Hei whakatauira noa ake i

tēnei, pēnā kua whakaeke a Ngāti Porou ki tētahi marae o Tūhoe kua haria e te

kaikōrero te waiata pārekareka noa e whakahua ana i ngā kupu ‘Tūhoe moumou kai,

moumou tāonga, moumou tangata ki te pō’ kia mōhio ai te hunga kāinga nā kua

23 He pērā anō ngā kōrero a Walker (Uiui, 1998) i ā Dewes (Uiui, 1997), arā, ko ngā kaupapa o ngā waiata ko ngā kaupapa o te wā. 24 Ko Waea Mauriohooho Murray te kaumātua o Te Whare Wānanga o Waikato i ngā tau ki muri.

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mōhiotia rātou e te hunga o waho o te rohe. Hei tā Dewes (Uiui, 1997) hoki kua

tīkina hoki ngā waiata ā-ringa hei mōteatea mā rātou. Ko au tēnei e whakaaro ana

kua pēnei te tiki mai o ngā waiata ā-ringa i te mea he waiata whakamaumahara hoki

ētahi o ngā waiata ā-ringa ki te wā o te pakanga nui o te ao, ki ōna parekura, ki ōna

mōrehu, he waiata whakamaumahara rānei ki ngā tāngata rongonui, Māori mai,

Pākehā mai, ki ngā kaitito waiata rongonui hoki o te ao Māori. Ahakoa tēnei kōrero

a Dewes (Uiui, 1997), ki taku mātakitaki ake i a Ngāti Porou kua kaha anō te hokia

o ngā mōteatea hei waiata tautoko i ngā whaikōrero. Ko tā Hohepa (Uiui, 1997)

kōrero mō Te Arawa me mātua waiata ko ngā waiata mōteatea. I a au i te Kura

Tuarua, i ngā tau o te 80, ko ngā waiata ā-ringa hoki ngā waiata tautoko i ngā

whaikōrero a ō mātou tumuaki, tumuaki tuarua hoki. Hei ētahi wā ko te haka o te

kura, engari, kua kaha anō te whakaorahia o ngā waiata mōteatea hei waiata tautoko

i ngā whaikōrero. E mea ana a Wilson (1860: 142), ko te tino rerekē ko te uru o ngā

hīmene ki roto i ngā tikanga hei whakakapi i ngā waiata koroua. Ka whakaputaina e

McLean (n.d.: 24) tana aroha ki te mōteatea hei whakakapi i te whaikōrero i roto i

ana kōrero:

If the use of the tauparapara and the waiata should ever lapse on the marae or if action song is allowed to take its place, the Maori people will have lost a vital part of their heritage.

Ko te whakakite, ko te moemoeā rānei e wawata puku nei a Tīmoti kia mōteatea

anō te momo:

Kua kite au i roto i āku nā mahi whakaako kapa haka nei nā, ka taea te hunga tamariki te whakapakepake kia tahuri mai ki ēnei tongarewa a tātou, a te Māori. Ka uru ana te pārekareka ki roto i a rātou ki ēnei mahi kore rawa atu e pīrangi ā muri atu kia hoki anō ki te waiata-ā-ringa, ki te hīmene rānei hei waiata whai mai i te whaikōrero (Kāretu n.d. a.: 3).

Hei tā Herewini (Uiui, 1997), ko tōna tikanga kua oti kē te whiriwhiri i waenganui i

te kaikōrero me tana rōpū he aha te waiata mō muri i tā tēnā whaikōrero, i tā tēnā

whaikōrero. Ko tētahi kaupapa i ara ake i ngā kōrero a Herewini (Uiui, 1997) kia

kaua e pūruaruahia te waiata, arā, pēnā ka waiatahia e tētahi rōpū tētahi waiata i

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tētahi pōhiritanga, kaua e waiatahia anō taua waiata e rōpū kē i taua pōhirihanga.

Tērā pea ka waiatahia tuaruahia tētahi waiata i te whakaekenga a tētahi ope rerekē,

nā, e whakaaetia ana tērā. Ki taku mōhio, he momo takahi anō tēnei i te mana o te

kaikōrero me tana rōpū mena ka tuarua rātou i te waiata a tētahi kē i mua i a ia. Ko

te whakaaro o te hunga mātakitaki, he iti te mōhio o taua rōpū i tuarua ai i taua

waiata, inā ‘kotahi noa iho pea te waiata e mōhio ana rātou.’ Kei roto i te

whaikōrero a Haupeke Piripi (TW5) āna kupu whakatoi me te āhua o te hiki i te

waiata a tētahi iwi kē, inā:

nā reira, ka hari, hei hakarongotanga mai mā Ngāti Blow e tāhae ana nā Ngāti Awa nei i wā rātou haka, pēnei i a Ngāti Awa i mea nei, e Ngā Puhi, nā koutou i tāhae tō mātou waka. Nā tū ake ana ā mātou whaikōrero, ‘Taku rākau e . . .’ (Tirohia te Tauira whaikōrero 5).

E whaiwhai ana a Haupeke Piripi i te hakanga a ētahi tama o Ngāti Awa i te haka a

Ngāti Porou e kīa ana ko ‘Kura tīwaka’ hei tautoko i te whaikōrero a Bruce

Gregory, te mema Māori mō te rohe o Te Taitokerau. Hei whakatoi atu mā

Haupeke, ka haria e ia te waiata a Ngāi Tūhoe, a ‘Taku rākau.’ Tērā pea he wero kei

roto i tēnei mahi a Haupeke, inā, nā tana mahi pērā e āta whakaaro ai te kaikōrero,

te rōpū waiata rānei, kia kaua e hiki i te waiata a tētahi iwi kē.

Ahakoa ngā kōrero e whakawhitihia nei mō ngā momo whaikōrero, ko tā te nuinga

he tiki waiata koroua, waiata tahito nei. E ai ki a Mead (1969: 401):

It now becomes a little clearer why Maori chant has persisted so long and why devotees of it are so dedicated to its perpetuation. First and foremost, it is an art form, an aesthetic activity of the highest order, which delights the senses. Performers of old chant are able to share the aesthetic experience of the original composers and of the generations who have passed on. At the same time they can give pleasure to the present devoted public with such beautifully contrived illusions . . ..

9.7.4 Mā te tāne, mā te wahine rānei e hiki te waiata?

I kōrerohia e au i mua paku ake nei te whiriwhiri i waenganui i te kaikōrero me te

rōpū he aha te waiata, nā, hei konei anō hokia ai taua kōrero, arā, mā wai e hiki. Ko

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tētahi o ngā kōrero i whiua, ka mutu, i rangona e Pukepuke (Uiui, 1997), mena

kāore koe e mōhio ki te waiata, kāti, kaua e tū ki te whaikōrero. Ki a Pukepuke

(Uiui, 1997) hoki, he mataku ētahi tāne i te kore e mōhio ki te waiata, nō reira, kua

tono i ngā wāhine mā rātou kē tana waiata e hiki. Engari hei whaiwhai ake i tēnei

whakaaro o Pukepuke (Uiui, 1997) ko tā Rangi (Uiui, 2003), e tika ana mā te

kaikōrero tonu e tīmata tana waiata.

Hāunga ngā kōrero nei, tēnā tātou ka titiro ki ngā kōrero e pā kē ana ki te wahine

me te tāne. E ai ki a Malcolm (Uiui, 2003) o Te Arawa, i ngā wā o mua i riro mā te

tāne tonu e hiki te waiata, ahakoa he kaikōrero ia, ahakoa he kaitautoko noa iho

rānei ia. Kāti, ko tana kōrero mō te wā nei nā, mā te wahine, mā te tama, otirā, mā

te mea e matatau ana ki te waiata e hiki. I puta hoki i a ia te whakaaro i pēnei ai te

tuku o te wahine kia hiki i ngā waiata i te mea he mōhio ake ētahi o ngā wāhine ki

te waiata tēnā i ngā tāne. Ko tā Morehu (Uiui, 1998) mō tōna hapū o Ngāti Pikiao, i

roto o Te Arawa, mā ngā mea tāne anō e tīmata ngā waiata.

Ko tā Kuia Te Wai (Whakawhiti Kōrero, 2001) mō Ngāti Porou, āe, mā ngā wāhine

e hiki ngā waiata i muri i ngā whaikōrero a ngā tāne. E kī ana a Kuia Te Rangi

(Whakawhiti Kōrero, 2001) i ētahi wā nā ngā tāne tonu o Ngāti Porou i tīmata ā

rātou waiata, nā, ko tā ngā wāhine he tautoko. Tērā anō tētahi kōrero e whakaata

ana i te tāwēwētanga o te ao Māori, te ihonui o te ao Māori, inā, “Married couples

often co-operate where the husband orates and the wife assists with the waiata”

(Mahuta 1974: 37).

I a Hohepa (Uiui, 1997) e kōrero ana mō Te Arawa kāore ia i kī mai me mātua

tīmata ngā wāhine i ngā waiata, engari, ko tāna ko tā ngā kuia me ngā wāhine he tū

mai ki te āwhina i te waiata a te kaikōrero.

He wā anō kua kore ētahi kaikōrero e mahi waiata i muri i ā rātou whaikōrero, nā,

he mea āta whakarite kia pēnei, ehara i te wareware, ehara i te pōhauhau.

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Speakers may circumvent the expectation of others to conclude their whaikōrero with waiata by jovially ‘passing on’ the prospect to successive speakers, with a statement like: ‘Mā te mea i muri i ahau te waiata’ (the next speaker has the waiata). Thus, there are times when not all speakers will conclude with waiata, but rather one waiata is performed to encompass all. Often this arrangement occurs when the visitors are from the same area and/or belong to the same organisation and, therefore, have come as a unified entity (Rewi 2004: 26).

9.7.5 Me tū ngā kaiwaiata ki hea?

Ahakoa kāore tēnei kaupapa i ara ake i ngā whakautu he mea kōrero mai ki a au e

aku pākeke o Ngāi Tūhoe kia mau mai te tauira o te waka me te punga hei tūhono i

te kaikōrero me tana rōpū, inā, ko ngā tohutohu mai kia kaua te kaikōrero e tawhiti i

tana rōpū i a ia e whaikōrero ana ‘kei motu te here.’

At no time should any speaker –whether on the marae-atea or in the whare-turn his back on the opposite paepae. When a marae-atea speech is concluded, the kai kōrero should be standing in such a position that those who support him or her for the waiata do not have to walk any distance to join them (Tauroa 1986: 155).

Ko te āhua ia o tēnā tohutohu, pēnā ka hīkoi te kaikōrero ki tawhiti whaikōrero ai,

kua mate tana rōpū, ahakoa nui, ahakoa iti, ki te hiki i a rātou, ka haere ki tōna taha

rawa waiata ai, inā hoki, he ngāwari ake te whakatata mai a te kaikōrero i a ia, i

tōna kotahi nei, ki tana rōpū ki reira whakamutu ai i tana whaikōrero, e ngāwari

hoki ai te tautoko a tana matua. I taku mātakitaki ake hoki, kāore ngā kaiwaiata e tū

ki mua i te kaikōrero, engari, kua tū ki tōna taha, ki muri paku nei rānei. Nā, ki ahau

nei koinei tētahi āhuatanga me whai whakaaro mai te kaikōrero kia kore ai e nui

rawa te mate ki tana rōpū tautoko i a ia.

Anei ētahi whakaahua hei whakatauira atu i te tūtū ake a ngā kaitautoko ki te hiki i

te waiata.

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Te whakaahua e rua tekau mā toru:

Ko te waiata tautoko i te kaikōrero. He mea tiki mai tēnei whakaahua i te pukapuka a Salmond (1994: 231).

Te whakaahua e rua tekau mā whā:

Ko te rōpū tautoko i te kaikōrero. He mea tiki mai tēnei whakaahua i te pukapuka a Salmond (1994: 231).

9.7.6 Mutu ana te waiata, kua aha?

Ko tētahi o ngā kaupapa e hanga rangirua ana ngā whakaaro o te hunga tūtū ai ki te

tautoko i ngā waiata, hei āhea tau ai rātou ki raro, arā, me noho rātou ki raro i muri

tonu mai i tā rātou waiata, me noho rānei i muri i ngā kōrero whakakapi a te

kaikōrero. Hei tā Kereopa (Uiui, 1997) rātou ko Pukepuke (Uiui, 1997), ko Temara

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(Uiui, 1997), ko Kāretu (Uiui, 1995), ko Timutimu (Uiui, 1995), ‘mutu ana tō

waiata, e noho ki raro,’ kua mutu te wāhi ki a koe. Ko te whakatūpato hoki a

Temara (Uiui, 1997), tērā pea ko te waiata a te kaikōrero he tāpiritanga noa iho ki

ngā kōrero, nā, mena ka tū tonu ngā kaiwaiata, ka roa e tū noa iho ana. I puta i a

Kruger (Uiui, 2003) ngā kōrero mō te whaikōrero a Arapeta Awatere e

whakamārama ana i ētahi whaikōrero me te mea e toru neke atu rānei ngā waiata

kei roto hei tautoko i ō rātou whakaaro. I puta mai anō tēnei kaupapa i ngā kōrero a

Hohepa (Uiui, 1998) o Ngāpuhi i a ia e kōrero ana mō te hunga tohunga ki te

whaikōrero, anā, hei te wā e tika ana kua whakauruurutia e rātou ngā whakapapa hei

honohono i ngā iwi me ngā waiata e pā ana ki te kaupapa e kōrerotia ana. Hei tā

Kāretu (Uiui, 1995) rāua ko Tait (Uiui, 1996), he tikanga hou te tūtū a ngā

kaiwaiata me te tatari kia mutu rā anō ngā kōrero whakakapi a te kaikōrero. Hei tā

Tait (Uiui, 1996) he pērā a Te Arawa, arā, kua tū tonu ngā kaitautoko i muri i tā

rātou waiata. Kua kite anō hoki a Timutimu (Uiui, 1995) i te noho rangirua o ngā

whakaaro o ngā kaiwaiata i roto i ngā pōhiri kua tae ake rā ia i Waikato, e

matakerekere ana ngā hinengaro nā runga i te kore mōhio me tū tonu, me noho kē

rānei i muri tonu mai i te whaikōrero. Hei ētahi wā kua tū tonu ētahi, kua noho

ētahi. Ko tāku nei, tērā pea he pēnei te āhua ki tā Timutimu (Uiui, 1995) titiro nā te

rerekē o ngā karangatanga iwi kua tū ake ki te tautoko i te waiata. Hei tā Tait (Uiui,

1996) ko te waiata te mea whakamutu i tō kōrero, ā, e āhei ana te tangata ki te

nukunuku haere i te wā e waiata ana te rōpū. Mehemea kei te whaikōrero te tangata,

kāore tētahi e kaha ki te nukunuku haere, kei tāpohetia āna kōrero, tōna mana.

9.7.7 Ko te ako i te waiata mōteatea

Ko tētahi mahi a ngā pākeke whaikōrero o Tainui e maumaharatia ana e Mahuta

(Whakawhiti Kōrero, 1997) ko tā rātou akoako waiata i mua i te whaikōrero. Ka

kōrerohia e Kuia Te Wai (Whakawhiti Kōrero, 2001) ngā wā i whakaritea e Selwyn

Parata hei akoako mā ngā wāhine i ngā waiata o Ngāti Porou. I roto i tana hapū o

roto o Te Arawa, e kī ana a Kingi (Uiui, 1998), ko tētahi o ngā mahi a ngā wāhine

he tohutohu i ngā tāne ki te tika o te waiata mena e hē ana. I taku mātakitaki ake i te

tekau tau kua taha kua kaha kē te oreore o te waiata mōteatea i roto i ngā mahi kapa

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haka, otirā, kua whakatairangahia i ngā whakataetae kapa haka o te motu.25 Whai i

muri i tēnā, kua kaha te tūtū mai o te iwi Māori me ngā kaupapa Māori katoa. Koia,

ki a au nei, tētahi o ngā tino take kua whāia te tūturutanga o ngā tikanga Māori, mea

rawa ake, kua rikarika te whāia o ngā kōrero o nehe, ka mutu, kua whakahuahuatia i

roto i ngā titonga kapa haka, ā, ko te waiata mōteatea tētahi o aua hanga. I runga

anō i tēnei kaupapa o te tūturutanga, kua ara ake ngā kaupapa ā-iwi pēnei i ngā

wānanga hei huarahi akoako mā te iwi i ngā kōrero mōna ake, hei whakaū i tō rātou

iwitanga. E whā ngā iwi26 o Te Ika-a-Māui e mōhio ana ahau kei te whakahaere

kaupapa motuhake hei ako i ngā waiata mōteatea o ō rātou rohe ake, o ō rātou iwi

ake rānei. Ahakoa aku tau hāereere ki ngā whakataetae kapa haka kua iti nei ngā

titonga hou o te waiata mōteatea, e huri kē ana te nuinga ki te whakaoraora waiata

tahito kua iti te waiatahia, kua kore rānei e waiatahia.

Koia nei ngā maramara kōrero a ngā kaikōrero me ōna marau maha e kitea ana i

roto i te waiata, nā, mā konei e kitea ai ehara te waiata i te waiata noa iho. Koia tēnā

ko āna mahi, ko ngā momo, ko te wā tika hei tuku i te waiata, ko te ako i te waiata,

ko te hunga waiata tonu, e whai pānga ana ki te whaikōrero. Nā, ahakoa te

māramatanga whānui i ēnei rā kia mātua whakaotihia te whaikōrero ki te waiata

mōteatea, he nui tonu ngā kaupapa hei whakaaroaro mā te hunga waiata. Anā, kei te

wāhanga whakamutunga o runga ake nei tāku titiro, me ōku anō whakaaro ki te

pūtake e hokihoki haerehia ana te waiata mōteatea hei waiata tautoko i ngā

whaikōrero.

9.8 Te hanga o te whaikōrero: taha tangata whenua, taha manuhiri hoki

I roto i ētahi o ngā kōrero karekau rā ētahi i whakawhāitihia mai ki te tangata

whenua ake, ki te manuhiri ake rānei, nā reira, kua whakatōpūtia ki konei hei

whakaarotanga whānui kē mā te ihomatua.

25 Ko te ‘Aotearoa Festival’ tōna karangatanga tuatahi, katahi ka kīa ko te ‘Aotearoa Traditional Maori Performing Arts Society,’ kātahi ka tapā ko ‘Te Matatini’ i te tau 2004. 26 Ko Waikato, ko Te Arawa, ko Ngāti Porou, ko Tūhoe.

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9.8.1 Tauparapara tangata whenua, manuhiri rānei

Ko tā Kereopa (Uiui, 1997) mō Tamakaimoana27 ko ngā tikanga o te whaikōrero me

tauparapara. E kī ana a Walker (Uiui, 1998) o Te Whakatōhea, he tauparapara, he

karakia te mea tuatahi o te whaikōrero hei whakamārama ki te manuhiri, hei

whakamārama hoki ki te tangata whenua ko wai mā rātou, kāti, mā te momo

whakahuatanga tauparapara hoki e mōhiotia ai te wairua o ngā kōrero a te tangata.

E kī ana a Mahuta (Whakawhiti Kōrero, 1997) ko tā ētahi kaikōrero he hari i te

waiata, i te whakataukī rānei hei whakakapi i te tauparapara nei.

9.9 He kōrero whakakapi

Ko te ia o ngā kōrero o konei he tirotiro ki ngā āhua whakaoti kōrero a te hunga

whaikōrero, ā, ko taua āhua anō, karekau ēnei kōrero e hāngai pū ana ki ngā

kaikōrero tangata whenua ake, ki ngā kaikōrero manuhiri ake rānei. Ko au anō tēnei

e kī ana ehara i te mea koinei noa ake ngā momo hei whakaotioti whaikōrero, heoi,

koinei ngā maramara kōrero i whakahua kau noatia mai e te hunga i uiuitia.

9.9.1 Ko te kīanga ‘Āpiti hono, tātai hono’ hei kōrero whakakapi

Tērā te whakaaro, me te whakapono, e pīkau ana te manuhiri i ngā mate kua takoto i

ōna rohe i roto i te wiki, i te marama, i te tau. Nā, ko te huitanga ki te marae, ko te

huihuinga o aua mate.

Thus the association of the visitor and host at the physical level is paralleled at the spiritual level. . . . the dead are joined to the dead and the living are joined to the living” (Mahuta 1974: 34).

Nā runga i ēnei whakaaro i kōrerohia e Mahuta, he rite tonu te rangona o te kōrero

pēnei i tēnei e whai ake nei e whakahuatia ana hei kōrero whakakapi, hei kōrero

whakamutu i te whaikōrero a te tangata:

Apiti hono, tātai hono. Te hunga mate, ki te hunga mate. Apiti hono, tātai hono.

27 He hapū tēnei nō Tūhoe.

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Te hunga ora, ki te hunga ora. Arā ngā whakahuatanga paku rerekē nei a ētahi mō tēnei whakakapinga kō: ‘tawhiti

hono, tātai hono’, ko ‘Tāpiti hono, tātai hono’, ko ‘āwhiti hono, tātai hono.’ Tērā

pea e tika ana te katoa i runga i ngā rerekētanga o tēnā iwi, o tēnā iwi. Ko tā Selwyn

Muru (Tirohia te Tauira whaikōrero 19):

Āpiti hono, tātai hono, rātou te hunga mate ki a rātou, tātou hoki te hunga ora, tēnā koutou, tēnā koutou, kia huihui mai tātou katoa.

Ko tā Haimona Snowden (Tirohia te Tauira whaikōrero 1) whakakapi i tana

whaikōrero, he pēnei:

He poto noa iho rā hoki te kōrero mō rātou, kāti anō, ko tēnei, āpiti hono, tātai hono, koutou te hunga wairua kua wehe atu nei, kua takahia atu te ara whānui e ngā mātua, e ngā tūpuna, nā reira, moe mai koutou, moe mai koutou, moe mai koutou.

Hei tā Timutimu (Uiui, 1995) rāua ko Pukepuke (Uiui, 1997) ehara nā Mātaatua

tēnei momo kōrero. E kī ana hoki a Tahuri (Kōrero Whakamārama, 1996) rāua ko

Tait (Uiui, 1996), kāore a Tūhoe e hari i tēnei kōrero. Ko tā Tahuri (Kōrero

Whakamārama, 1996), ki te rongo koe i tētahi o Ngāi Tūhoe e whakahua ana i taua

kōrero tērā pea he taharua tō taua tangata ki a Tainui, ki a Te Arawa rānei. Hei tā

Tait (Uiui, 1996) kei roto ēnei mihi i ngā kaikōrero o Te Arawa. E mea ana hoki a

Temara (Uiui, 1997) kua rongo ia i tēnei whakahuatanga i roto i a Ngāti Awa. Kua

rongo ahau i tēnā whakahuatanga i Waikato, i Te Arawa, i ētahi kaikōrero o Ngāti

Manawa,28 me ētahi tāngata takitahi nei nō Ngāti Porou, nō Raukawa, nō Tauranga

Moana, nō Rongowhakaata,29 nō Te Taitokerau.30 He kaha te rangona o tēnei kōrero

i ēnei rā e whakahuatia ana e te rangatahi me te reanga taipakeke nei, me taku

whakaaro e pēnei ana te kōrerohia nā te kaha o te haere a ngā tāngata ki ngā tini

huihuinga puta noa i te motu, ka mutu, ka rite tonu te rangona haeretia e rātou o 28 Ko Tom Higgins tētahi. 29 Ko Hoera Ruru tēnei nō Rongowhakaata, Te Aitanga-a-Māhaki me Ngāi Tāmanuhiri. 30 Ko Haimona Snowden.

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tēnei kōrero e whakahuatia ana, nāwai ā, kua haria e rātou tēnā kōrero hei kōrero

whakahuahua mā rātou. Tērā pea, ka whakaarohia he tohu rangatira tēnā, te haria o

tētahi kōrero a tētahi e tētahi kē, tērā rānei ka whakaarohia he ngoikore kē e tohu

ana i te kahakore o te kaikōrero ki te waihanga kīanga ahurei ake māna.

Ko tētahi o ngā tauira whakakapi whaikōrero i rongo ai ahau e whakapuakina ana e

Te Wharehuia Milroy i a ia e whaikōrero ana he hanga rite tonu te wairua ki te

tauira kei runga ake nei, engari ngā kupu he āhua pēnei kē:

Waiho ake te aka o te rangi ki a rātou mā Ko te aka o te whenua ki a tātou nei . . .

Heoi anō tāna e kī nei, ko te aka te huarahi o te wairua o te tangata kua mate ki ngā

rangi, nā reira, kua mutu katoa ana poroporoaki ki te hunga mate. Ko te aka o te

whenua e kōrerohia nei e ia, ko te aka e here nei i a tātou, te hunga ora, i runga i te

mata o te whenua.

Ko tētahi atu anō o ngā momo kīanga, hei tā Buck (1966: 47) hei whakakapi i ngā

whaikōrero ko tēnei:

Eke, eke she lifts, she ascends Eke, panuku! She glides into safety! Hui e- O unity- Taiki e- O victory-

Ko tana whakamārama hoki:

To this day the descendants of that canoe (Te Arawa) use the words of the chant to round off speeches of welcome and the concluding words, raised in a thunderous chorus, symbolize that all will be well with the tribe and its guests (Buck 1966: 47).

Ahakoa e kī ana a Buck, he hari tēnei nā Te Arawa, ka taea te rongo e

whakahuahuatia ana i ngā iwi huhua puta noa i te motu, nā reira, e rua aku

whakapae, i tīmata mai pea i a Te Arawa, kātahi ka marara ki ngā iwi, tērā rānei,

ehara nā Te Arawa anake tēnei o ngā tauira whakakapi kōrero.

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9.9.2 Ko te waiata hei whakakapi

Ki a Tupe (Uiui, 1996) o Tūhoe, ko te mahi a te waiata he whakarangatira i te

whaikōrero. E kī ana a Tait (Uiui, 1996) whakamutua ai te nuinga o ngā whaikōrero

i roto o Te Arawa mā te waiata. Ko tā Reedy (Uiui, 1996) o Ngāti Porou ko te ture

tonu o te whaikōrero me whakaū ō kōrero, nā, mā te waiata hoki e whakaū, heoi, me

hāngai tonu te waiata ki te kaupapa i kōrerorerohia rā e te kaikōrero. Kua kīa e ētahi

ko te waiata te mea ‘hei kīnaki i ngā kōrero’, nā, he weriweri tēnā whakatauritenga

ki a Iraia (Uiui, 1997), inā, e whakaritea ana ki te kai, ā, he tānoanoa te mahi a te

kai. Hei a Hohepa (Uiui, 1998) o Ngāpuhi, koia nei te huarahi tīmata a ētahi i ngā

whaikōrero. Ko tētahi atu āhuatanga rerekē i whakahuatia mai e Hohepa (Uiui,

1998), hei ētahi wā kāore he waiata a te katoa o ngā kaikōrero, heoi, ka tāria te

kaikōrero whakamutunga, kātahi, ka haria te waiata kotahi mā te katoa. E kī ana

hoki a Mahuta (Whakawhiti Kōrero, 1997), koinei te huarahi tīmata a ētahi i ā rātou

whaikōrero. Ki ahau nei ko ngā wā pea e pēnei ana hei ngā wā nō te wāhi kotahi, nō

te iwi kotahi, nō te rōpū kotahi rānei, ngā manuhiri, ā, kua haere kotahi mai rātou

katoa. Ko tētahi o ngā kaupapa i ara mai i ngā kōrero a Kruger (Uiui, 2003) ko te

hunga whaikōrero pēnā i ērā i uru ki ngā tuhi a Peta Awatere he wā anō neke atu i te

waiata kotahi a ētahi kaikōrero, e toru, e whā noaatu rānei.

9.9.3 Ko te haka hei whakakapi

Ko te haka kē te mea whakamutunga o te whaikōrero i ngā rā o mua e ai ki a

Kereopa (Uiui, 1997) rāua ko Kāretu (Uiui, 1995) o Tūhoe. Hei tā rāua, haria ai te

haka hei muri kē i te waiata hei whakaputa i te kaikōrero i te tapu. Hei tā Kruger

(Uiui, 2003) hoki, tērā ētahi e kaha ana ki te hiki i te haka, i tētahi wāhanga, i

(t)ētahi rārangi rānei o te haka, mō waenganui i ā rātou whaikōrero, inā, koinā tā

rātou pūtea kōrero. Hāunga tēnei kōrero a Ward (1872: 94-95) mō te haka, “the

contortions are numerous; their limbs are distorted and their faces agitated with

strange, convulsive motions”, kāore a Kereopa (Uiui, 1997) rāua ko Kāretu (Uiui,

1995) i āta kī mai he aha te momo haka hei whakaoti mai, inā, he haka peruperu me

ōna peke whakarunga, whai patu i ētahi wā; he haka taparahi kore patu, kore peke;

he tīhangaia e āta whakarārangihia nei ngā kaihaka; he tūtūngārahu peke tahataha

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nei; he whakarewarewa rānei hei whakahihiri i te ihi i roto i te tauā i mua i te

pakanga; he haka pōhiri hei whakatau i te manuhiri.

Te whakaahua e rua tekau mā rima:

He ngeri, he haka rānei. Kitea ai i tēnei whakaahua, ehara ko te waiata anake te mea hei tautoko i te kaikōrero.

He mea tiki mai tēnei whakaahua i te pukapuka a Salmond (1994: 231).

9.9.4 Ko te tuku koha hei whakakapi

Ki a Hohepa (Uiui, 1997), ko te mahi whakamutunga o te whaikōrero ko te

whakatakoto o te koha i muri i te waiata mōteatea, heoi, kua oti kē ngā kōrero

whānui mō te koha i Te Wāhanga Tuawaru e pā ana ki te noho a te pae.

9.10 Ko te hanga o te whaikōrero i roto i te whare

Ki a Kereopa (Uiui, 1997) he rerekē te hanga o te whaikōrero o ngā kaikōrero o

Tūhoe, inā, mena kei roto rātou i te wharenui kāore rātou e whakahuahua

tauparapara. I roto i te whare, “kaore e hē ki te kore he tau[parapara] o te

whaikōrero, engari, me tino whakaoti ki te waiata. Ko ia nei te wāhi me whakaoti

ngā whaikōrero katoa ki te waiata” (Awatere n.d.: 22).

9.11 He whakarārangi kōrero hei rangaranga i ngā whakaaro

Ko tā Barlow (1991: 165, 168), he pēnei kē te waihanga, otirā, te hora o te

whaikōrero:

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tauparapara (ritual chant) + mihi ki te hunga mate + mihi ki te whare tupuna + mihi ki a Papa-tū-ā-nuku + mihi ki te hunga ora + pūtake kōrero i runga i ngā whakaritenga o te hui + waiata.

Arā hoki ngā whakamārama mō ia wehenga i kōrerohia rā e Barlow, ko te mihi i

ngā mate, he mihi ki ngā tūpuna, i te mea, kei te ora tonu rātou i roto i te ao wairua,

nā reira, “Ka mihi atu ngā kaumātua ki te hunga mate kia tautokongia e rātou ngā

mahi o te rā” (Barlow 1991: 165). Ka tukua anō ngā mihi ki te whare tūpuna, i te

mea, he mea tapa te whare tupuna ki te ingoa o tētahi o ngā tūpuna, nā, ka noho ko

ngā poupou hei tūhono i ngā whakapaparanga. He aha ia nei i tukua ai ngā mihi ki a

Papa-tū-ā-nuku? “Ko ia anō te puna o te ora o ngā mea katoa ka tipu mai i a Papa-

tū-ā-nuku” (Barlow (1991: 165). Ko te tuku mihi ki te hunga ora, “. . . he

whakawhanaunga, he honohono i te hunga ora ki te hunga ora” (Barlow 1991: 165).

Kātahi, ko te waiata: “Ko te tikanga o te waiata, he kīnaki mō ngā kōrero. I te

nuinga o te wā, e tika ana kia waiatangia ngā waiata e pā ana ki te take o te hui. . .

engari, i ēnei rā, kāhore e tino mau ana tēnei kaupapa ki ngā wāhi katoa” (Barlow

1991: 166). Me kore ake anō te tauira hanga whaikōrero a Barlow i tā Salmond

(1975: 52) nei:

The routine speech of greeting follows a clear structural sequence. . . . whakaaraara + tau + mihimate + mihi ora + (take) + waiata call + chant + greet dead + greet living + topic + song

He hanga ōrite anō te hanga tauira whaikōrero a Tauroa (1986: 65-67):

tauparapara + mihi marae/whare + mihi hunga mate + Take (reason for gathering) + waiata + closing comments

Heoi anō, me maumahara hoki tātou, ahakoa koia ēnei ngā momo ka whakauruhia

ki roto i te whaikōrero, kāore pea e pēnei rawa te rangaranga i ngā wā katoa: “Ko te

mea nui kia kaua e patu ngākau, kaua anō e takatakahi i te mana o tētahi atu, nō

reira, ka tino pai ai ngā mahi katoa” (Barlow 1991: 168, 166). Tērā tētahi tauira i

whakamāramahia e Salmond he mea āta whai e te kaikōrero kia rerekē te hanga o

tana whaikōrero, inā:

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Salmond describes an occasion where the boundaries of typical whaikōrero were broken. A speaker, who was infuriated by events, demonstrated his disapproval by “ditch[ing] all preliminaries,” launching himself straight into the take and, later . . . refus[ing] to sing an accompanying waiata (Rewi 2004: 27).

Nā reira, ko tā ētahi he whakatakoto hē i te hanga o te whaikōrero i runga i te kūare,

i te kore mōhio rānei, ā, ko tā te tohunga whaikōrero, he āta whakaaro ki tōna

momo rangaranga whaikōrero kia rerekē.

9.11.1 He tauira whakarārangi whaikōrero

Kei raro iho nei ētahi tauira whakarārangi, whakatākotokoto kōrero. Nā, e mārama

ana te kite kāore i te ōrite pū nei ngā tauira hanga whaikōrero, ahakoa anō rā he

ōrite anō ngā iwi o ētahi kaikōrero, he paku rerekētanga hoki o ā rātou tauira hanga

whaikōrero. Me mārama anō ko te nuinga o ngā tauira hanga nei e hāngai ana ki

ngā kaikōrero manuhiri. Ko te whakarārangitanga whānui o te whaikōrero: “Any

formal speech worthy of the name whaikoorero will contain an introduction, a

central part or body, and a conclusion” (Mahuta 1974: 38). Tēnā tātou ka tirotiro i

ngā tauira waihanga i kōrerohia mai.

Kua tohua ki te whetū pēnei ‘*’ mena ka taea ēnā te whakawhitiwhiti ki wāhi kē

whakapuaki ai.

9.11.2 Ko te hanga ki tā ngā kaikōrero manuhiri

Tūhoe

Ko tā Tait (Uiui, 1996):

tauparapara mihi ki te atua mihi ki te tūpāpaku mihi ki te wharemate/kirimate mihi ki te ope waiata

Ko tā Timutimu (Uiui, 1995) tauira: mihi ki ngā atua ki te whare ki te marae ātea

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mihi ki ngā mate kaupapa o taua rā

Ko tā Tahuri (Kōrero Whakamārama, 1996) tauira:

tauparapara whakaaraara mihimihi: -ki te manuhiri -ki te Atua -ki te Kuīni Māori (mena kei te rohe o Waikato) -ki te tangata whenua -mihi, poroporoaki i ngā mate mihi ki te marae ātea (mehemea he marae tauhou ) mihi ki te tipuna whare āhuatanga o te hui waiata

Ko tā Waiariki (Uiui, 1996) tauira:

*whakaaraara- tihei tauparapara *whakaaraara –tihei mihi ki te atua mihi ki te whare mihi ki te marae mihi ki te mate

Ko tā Tait (Uiui, 1996) tauira:

tauparapara mihi ki te tūpāpaku, mihi ki te atua, mihi ki te wharemate whakahoki i ngā mihi a te pae waiata

Ko tā Pukepuke (Uiui, 1997) tauira:

whakaaraara-tihei mauri ora tauparapara poroporoaki ki te tūpāpaku mihi ki te atua (nō ēnei rā) waiata (nō ēnei rā)

Ko tā Rangi (Uiui, 2003) tauira:

tauparapara, karakia rānei poroporoaki, mihi i te hunga mate kaupapa o te rā whakaoti

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Tūhoe-Ngāti Whare

Ko tā Iraia (Uiui, 1997) tauira: mihi ki te atua whakaaraara-tīhei mauri ora tauparapara* ( mena kei tōu marae koe, kāore koe e tauparapara.) poroporoaki ki te tūpāpaku mihi ki te iwi tauparapara* whakaaraara-Tīhei Mauriora mihi ki te pae mihi ki te whare (mena kei waho i te rohe) waiata

Whakatōhea

Ko tā Walker (Uiui, 1998) tauira:

tauparapara mihi ki te hunga mate mihi ki te hunga ora te kaupapa o te hui waiata

Ngāti Porou

Ko tā Kuia Te Rangi (Whakawhiti Kōrero, 2001):

tauparapara (kāore te katoa e pēnei) mihi ki te atua (kāore te katoa e pēnei) mihi ki te whenua mihi ki te manuhiri Ahakoa tēnei tauira a Kuia Te Rangi, kīhai hoki ki tāna, haere tika tonu ai ētahi

kaikōrero ki te kiko o te kaupapa.

Kua whakatakotohia ētahi tauira whaikōrero hei ‘āpitihanga’ hei tirotirohanga,

otirā, hei whakaarotanga mā te hunga wewete reo, mā te hunga whaikōrero, mā te

hunga ako i te whaikōrero. Ka kitea anō te whānuitanga o te hanga whaikōrero, ā,

ka noho hoki ēnei hei tauira noa iho e mārama ai te kite i te tino rerekē o te

whakatakoto a tēnā i tāna, a tēnā i tāna, nā reira, kāore pea e kotahi nei te ‘tika.’

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9.12 He kapinga kōrero

E mārama ana te kitea o te ahurei o ia tauira waihanga, whakatakoto kōrero, ahakoa

kei waenganui tonu i te iwi, ahakoa whānui rānei, karekau rā i taki ōrite, kāore i

kotahi noa iho nei te tauira hanga whaikōrero. Kua tuhia e au ngā pitopito kōrero a

Reedy (Uiui, 1996) mō te hanga o te whaikōrero i ēnei rā:

Kua rite katoa, pēnei i te standardised nei tēnei mea o te whaikōrero. Kua ngaro, e kī ana, te rerenga noa iho o te whakaaro. The creative dimension of whaikōrero is lost i tēnei wā, nō te mea, kua mārō katoa ngā ture me pēnei. Ki te kore koe e tīmata mai me tō tauparapara, kāre he painga o tō whaikōrero. Ki te kore koe e mihi ki ngā mate, kua wareware i a koe ngā mate, kua pērā. Ki te kore koe e mihi ki te runga rawa, kua mea. Nō muri noa nei te runga rawa i mihia i roto i ngā kōrero a te ao Māori. Kua hoki katoa wērā āhuatanga ki runga i ēnei momo tauira, me kī, kua stylised, standardised, kua ōrite noa iho te whakatakoto o te kōrero. Ka roa te tangata e whakarongo ana ki ngā kōrero kua hokihoki noa i aua kōrero rā, and its become monotonous. Kua takeo, kua rutua te tangata i te moe i runga i ērā tū momo whakatakoto i te whaikōrero. Kua ngaro te ia o tēnei mea o te rere o te kōrero, he whakaoho i te hinengaro, he whakaoho i te tangata e pai ai hoki te whakarongo ki ngā kōrero.

Ehara i te mea ko Reedy (Uiui, 1996) anake tēnā e whakaaro pēnei ana. Ko te

whakaaro o Kruger (Uiui, 2003) o Tūhoe, kua whakaraupapahia te whaikōrero kia

māmā ai mā te katoa, nanakia mai, ware mai. Kua whakatakotohia mai hoki he

tauira hei whai, me te aha, kāore noa e rerekē tā tēnei wiki i tā tēnā wiki. Ko te pātai

ia hoki, mena, me āta whakatauira te waihanga o te whaikōrero, kāo rānei. Inā hoki,

kāore te katoa o ngā kaikōrero, o ngā kōrero hoki e whakarongohia atu, kua tohunga

te hunga whakarongo ki te tātari i ngā kōrero e rongo tonu ai i te kiko o ngā

whaikōrero, ahakoa, anō nei kāre ia i te āta aro atu (Mahuta 1974: 7).

Ko te tino whakahē a Kruger (Uiui, 2003), me pēhea e tareka ai te whakaputa ō

ihiihi, ō wanawana, mena he ōrite katoa, nā, he ōrite nā te whai a tētahi i tētahi? Ko

tā Mahuta (Whakawhiti Kōrero, 1997) ka whāia e ētahi kaikōrero ā rātou i kīa ai kei

rīria, nā reira, ka kaha ōrite ngā kōrero. Hei tāna hoki, me whakarerekē e ētahi ā

rātou kōrero he tere hōhā nō te wahine. Ko tā Mahuta (1974: 42) mō te kaupapa

‘ōritetanga’ nei he pēnei:

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During whaikoorero, a speaker may confine himself to traditional patterns and to certain stereotyped phrases that have come to be used for particular types of whaikoorero. Nevertheless, he is still free to develop a personal style in terms of his ingenuity in selecting appropriate phrases and chants for his speech.

Anā, ko tā Hohepa (Uiui, 1998), he whakataurite i te rerekē o te āhua o ngā

kaikōrero o mua, inā:

Tirohia ō rātou whakatau, ā, ko ngā tino tohunga e kore e whakakūiti i ō rātou nei mahi kia pēnei, kia pēnei, kia pēnei. Ka whakarerekētia, mā te rerekē ka kitea te ātaahua o te reo.

Anā, ko ngā kōrero hoki a Salmond (1994: 171):

The take is optional, and many speeches follow through the ritual greetings without ever launching into general discussion. . . . Orators do abandon this sequence in moments of particular inspiration, but usually they follow it closely, and address their inventiveness to its poetic embroidery instead.

Ki taku mātakitaki ake ko tētahi o ngā tino kaupapa o te whakaōritetanga e

kōrerohia nei e Reedy (Uiui, 1996) ko te mana o te kaikōrero. Ki ahau nei, pēnā he

tangata rongonui, he tangata whai mana, he tautōhito ki te whaikōrero, arā, he

‘tohunga whakairo i te kupu,’ he tangata ‘pūkenga kē ki te whakaniko i te kupu,’

kāti, he nui ake tō rātou āhei ki te whakatakoto tauira whaikōrero rerekē, ki te

whakatakoto tikanga rerekē. He uaua ake te tātā i tēnā hunga ki te kōrero

whakaparahako nā te mea kāore rātou e ū pūmau ki ngā tikanga whaikōrero; he nui

nō te mana kua utaina ki runga i a rātou. Ki a au nei, koinei kē te hunga e kore rā e

uhia ki te kōrero a Reedy (Uiui, 1996) mō te whakaōritetanga, mō te takeo rānei o te

kaikōrero. Inā whakaritea tēnei momo ki ngā māhuri tōtara kātahi anō ka whai wāhi

ki te ao whaikōrero, kei te whakawāhia tonutia te rangatahi nei, nā reira, kei te pēhia

anō rātou e ngā paihere whaikōrero whānui. I te mea kāore anō kia poua te mana

tangata, te mana whaikōrero hoki, o te hunga taiohi nei, ki ngā marae puta noa, me

tūpato kē noa ake ia i te marea noa iho ki te whakatakoto whaikōrero.

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The dilemma young kaikōrero face is whether or not they should conform to the standards of contemporary whaikōrero, or test the boundaries. Whatever they choose, they still risk meeting with the support or rejection of their elders (Rewi 2004: 28).

Koia ēnei ngā whakaaro e kōripo nei i te ihomatua o te tangata ‘hou’ nei ki te

whaikōrero. Tērā ngā wā ka rīria, ka whakatikaia rānei, ā, ka noho koia ko tēnei te

huarahi e ako ai, e taunga ai ia ki te mahi whakahirahira nei, te whaikōrero.

Ka pēhea hoki te mātau o te tangata ki ngā kōrero o nehe, tikanga mai, pepeha mai,

waiata mai, ngeri mai, whakataukī mai, whakatauāki mai, aha mai, aha mai, i roto i

te hanga o te whaikōrero? Ka tohunga ana te kaikōrero ki te whakatākotokoto i aua

momo i roto i āna kaupapa e kōrero ai ia, ka kitea, ka rangona te mātau o te tangata,

kātahi ka mana i tōna tautōhitotanga, anā, ka waingōhia ake tāna whakarerekē i te

tauira whakatakoto whaikōrero. Ki te kaha rawa te whāia o te tauira whaikōrero

kotahi nei, kāti, ki a au nei, he ara tūpoupou tēnā ki te hongeātanga o te whaikōrero

i tā Reedy (Uiui, 1996) i kōrero ai. Ki ahau nei, ki te whāia he huarahi paku rerekē i

runga i te mōhio, i te mātau, i te mārama, kāti, ka kore e ōrite pū nei, ka whai

whakanikoniko te whakairo, ka tāpaetia he whakapaipai ki te whare kōrero. Me

pēnei te whakatepe i runga i ngā kōrero nei a Kruger (Uiui, 2003):

Me te whakaaro ake anō, i tōku whatumanawa, āe, ki a au nā, kāre i whāia kia ōrite katoa tātou, enari ko te mea kia whāia kia tau, kia tau rawa atu te whakatakoto kōrero, kia eke ki tā tātou e hiahia ai. Tēnā mā te tekau waiata e eke ana ki nā kōrero e hiahia ana tātou kia rongo mai ērā nā, mahia. Tēnā, kia toru tekau nā whakataukī, pepeha hai kauwhata atu mā tātou kia ū ai tēnā e whakaarohia ana e tātou ki uta, hai wetewete rānei i ā rātou kōrero e kōrero ana, kua mahia.

Ko te kaha ū ki te whakamārama whānui mō te waihanga whaikōrero te kaupapa e

kōrerohia nei e Rewi (2004: 28-29):

The wide-ranging description of the whaikōrero from the perspective of numerous kaumātua suggests that speakers should be conscious of the impact (or lack of it) of their whaikōrero on the audience. While whaikōrero should remain within the boundaries of etiquette, there should be space for innovation. When conscious deviations from whaikōrero norms occur where

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the speaker does so because of their knowledge and understanding of whaikōrero, then whaikōrero will be more interesting, elaborate, and reach the quintessence of whaikōrero, that is, quality oration as opposed to prototypical oration. With only slight deviations in mind at this stage, I look forward to a future when whaikōrero are alive, and not limited to the rigid and predictable structures; a future where whaikōrero can hold the attention of their listeners purely because individual speakers are creative enough to apply their ‘personal touch.’ . . . Tragically, the art of whaikōrero has been undermined and, possibly through ignorance, arrogance, or complacency, a sense of impiety has developed regarding the true value of whaikōrero. The effect of such impiety has been to the detriment of quality whaikōrero, as Kāretu outlines:

‘What was once a noble and lofty art is fast degenerating into a perfunctory, platitudinous, recited litany of rote-learned words and phrases. The occasions are becoming fewer when one could be moved and stirred by the command of rhetoric, of metaphor, of mythical allusion, of pithy and apposite aphorism, of wit and candour, of subtlety and nuance interspersed with chant where appropriate and concluded with haka.’

Does having a ‘system’ of whaikōrero strengthen or weaken the art of whaikōrero? Are whaikōrero formula merely taken from generalised research findings that tended to fixate Māori culture? And why should an orator who chooses to deviate from the system or structure of whaikōrero be deemed arrogant, ambitious, ignorant or naive, as opposed to innovative and/or inspiring? . . . Is the system of whaikōrero nothing but a ‘psychological fence’ of behavioural normality, whereby an orator who tests its boundaries is wounded by the ‘barbs’ of conformity. Are there orators, or potential orators, courageous enough to shift the ‘fence’, and are there elders who will allow the ‘fence’ to be moved by the orator, so that it may better encapsulate the vast and beautiful landscape of oratorical potential?

Hei ahakoa, he whakaaro noa iho ēnei hei whakaaroaro mā tātou katoa. E ai ki te

kōrero, ‘mā te werowero i te rua e puta ai te tuna,’ nā reira, mā te wewero i te hunga

whaikōrero ki ngā pātai pēnei e whai whakaaro ai pea te Māori ki āna mahi, e kore

ai e whāia, anō nei, he kākā tōna rite; e kore ai te hunga whakahoi e noho me te

whakaaroaro anō, ‘e, ko aua kōrero anō, e ko aua kōrero anō,’ ‘hoki atu, hoki atu.’

Ka taea noatia te kite i ngā tauira whaikōrero e āpitihia ana, ka kore e rite rawa kia

kotahi noa nei, nā, koia tēnei te taumata o te whaikōrero ki tāku nei titiro, ki ōku nei

whakaaro hoki. Kei roto i te rerekē te ātaahua o te whaikōrero. Arā ngā tikanga o te

‘kīanga kete’ kōrero i kōrerohia me te whakahau kia tohunga nei te tangata ki tana

mahi, me paku whakarerekē ia i ana kōrero ‘e whakairohia ai te ātaahua o tana

whaikōrero ki ngā rae o te hunga kua karapinepine atu ki te whakarongo ki a ia.’

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Te Wāhanga Tuangahuru

He whakatepenga kōrero

Anei rā te paenga o ā tātou kōrero ki tōna tauranga, te rakarakanga o te māra, te

tōhanga o te tatau o tēnei o ngā whare kōrero kia kati. Kua tākina mai ngā kōrero

mō te whaikōrero mai i tōna pūtakenga mai, te mahi a te whaikōrero, me pēhea te

ako i te whaikōrero, te wāhi whaikōrero, te hunga whaikōrero, ngā pūkenga

whaikōrero, te hanga o te whaikōrero, te mana e pā mai ana ki te mahi whaikōrero,

me te hunga whaikōrero, ā, te pānga o ēnei āhuatanga katoa ki te mana, nā reira, me

kī, kua rangarangahia te whaikōrero i tōna tīmatanga ki te rā nei. Me pēhea hoki e

kore ai e whai wāhi mai ngā atua o te ao Māori ki roto i ngā whakahaere nei, inā,

koinā te pūnga mai o te iwi Māori, ā, ko te aho matua tonu o ngā kaupapa Māori

katoa te ara ki ngā atua Māori. Nā ngā atua i tuku iho ki te ira tangata, ā, ka

whakatōkia te kupu kōrero ki te tangata, inā te kōrero a Rangihau (1991: 47) mō te

reo Māori:

“Nā te Atua i whakatō, nā te tangata i whakapuaki.” Ko ia anō te reo tōna tapu, ko ia anō te reo tōna noa. Mā te tangata e whakatapu tētahi wāhi, tētahi tikanga, tētahi mea rānei, ā, māna anō e whakanoa, arā, mā te reo.

Nā konā i tapu ai, ā, nā konā i kīa ai ko te reo te manatawa, te manawapou i takea

mai i te ‘Rangiātea’; nā konā hoki i mana ai te reo, i pepehatia ai e te tini me te

mano tuarea i te raki ki te tonga, i te ūranga mai o te rā ki tōna kākarauritanga i te

uru, “ko tōku reo tōku ohooho, ko tōku reo tōku māpihi maurea, ko tōku reo tōku

whakakai marihi.” Ko te reo Māori tēnei i pēhia iho e te ture me te whakapono o

Tauiwi, ka mutu, nā konā, hei tā Mabel Waititi o Ngā Puhi, i wepua ai ngā tamariki

mehemea i kōrero Māori i te kura (Moorfield n.d. a. rīpene ataata 11’07”); ko te reo

Māori tēnei i whakaaro pāhewatia e te iwi Māori tonu, me whakarere kia whāia ko

te reo Pākehā hei oranga mō te iwi; ko te reo Māori tēnei i whakakitea ka rite ki te

moa, ka nunumi ki ngā pō whēkitekite, kātahi ka hāngia te hā o te ora kia toa ai hei

reo matua e Māori ai te Māori, e whaikōrero ai te whaikōrero.

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Kāore hoki i motu te here ki ngā tikanga Māori: ko ngā tikanga o te tuku kōrero me

te māharahara o ngā tīpuna ki te rironga o tō rātou mana mena ka tukua ā rātou

kōrero me ō rātou mōhiotanga. Nā konā i āta whiriwhirihia ai ko wai mā hei pia,

hei taura, hei tauira mō ngā wānanga o te ao tahito, inā, koinā te huarahi atu ki ngā

kōrero hora nuku, ki ngā kōrero hora rangi. I mana ai te whaikōrero i te korenga e

āhei o ‘huhua noa’ ki ngā wānanga ako, Māori mai, Pākehā mai. Ehara i te mea i

mau katoa mai ngā āhuatanga o mua, nāwai ā ko te whakangāwaritanga o ngā

whakaritenga kia taea ai ngā āhuatanga o te ao hou ki roto i ngā tikanga. Nā tēnei

āhuatanga i paku rerekē ai ngā tikanga, i tino rerekē ai ngā tikanga, i whakakorehia

ai rānei ngā tikanga, hei painga mō te tangata, hei painga mō taua wā. Nō muri iho i

tēnā ka tīmata anō te āta aro ki ngā tikanga me te whakaaro kia whakaūhia ngā

tikanga i mahue mai, koinei te kōkiritanga o ngā kaupapa whakatiketike i te reo

Māori me ngā tikanga Māori, ko te whaikōrero tētahi. Nā reira rā i hua mai ai ngā

momo kura motuhake anō e taea ai te ako i te whaikōrero. Mā roto mai i ngā

kaupapa whakangungu reo nei, kotahi atu te tangata ki te akoako i te whaikōrero.

Kia oti mai te akotanga o te tangata ki ngā kōrero, ka kōrerohia ngā āhuatanga hei

whakatau anō ko hea te wāhi tōtika hei whakatakoto i te whaikōrero, anā, ko ngā

whakahaere tūtakitanga a te tangata, otirā, o te manuhiri me te tangata whenua, te

mātua whakaopetitanga e rite tonu ai te kitea me te rangona o te whaikōrero. Ka

whai wāhi mai anō ngā atua Māori, inā, ko te papawhenua: ko te marae ātea ā-

marae tūturu tēnā, ko te marae ātea ā-whakaritenga whakaaro tēnā, inā te kōrero a

Tihema (Kōrero Whakamārama, 2004), “ahakoa haere koe ki hea, haria tō marae.”

Ko te mātua whakaaro o te ihomatua ki tēnei āhuatanga, ko te whakatapunga a te

tangata i te wāhi kia whaikōrero te āhua o ngā kōrerorero, ko te hikitanga rānei a te

tangata i te tapu, me te aha, kua kore a whaikōrero e whaikōrerohia i konā. Hei te

whakatautanga o te wāhi hei one whaikōrero, hei whare whaikōrero rānei, ka hokia

anō ngā atua matua e rua me ō rāua ariā hei wairua hari i te whaikōrero: ko Tāne-i-

te-wānanga tēnā, ko Tū-mata-uenga tēnā: ko te wairua whakawhiti kōrero ki tētahi,

ko te wairua whakatutū i te puehu tētahi. Nā reira, koinei ngā momo āhuatanga hei

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ārahi i te tangata ki te whakatau, āe rānei ka whaikōrero ia, kāo rānei, ka whakatau,

ka mihimihi noa iho rānei.

I te mea kua whakatauhia, āe, he whaikōrero te tū hari o ngā kōrero, ka whakawhiti

whakaarohia ko wai ia ngā tāngata e tika ana kia whaikōrero. Nā konā i hua mai ai

ngā kōrero mō ngā tātai tāngata. Kapi katoa ana i ngā kōrero tātai nei ngā kōrero

mō ngā tātai ariki, me te tuku iho o te mana mā roto mai i te ure tārewa. Inā, e

whiriwhirihia ana ko wai e tika ana, ko wai hoki e whakaaehia ana kia whaikōrero,

ka whakaūtia anō ngā kōrero kauanuanu i te tangata. Ko te kauanuanu e kōrerohia

nei mō te whaikōrero, ko te whakaiti a te tama i a ia, kia poua tonuhia ai te mana o

te pāpā, nā, ko te pāpā hei waha kōrero mō te whānau. Ko te makeretanga mai o te

pāpā, ko te whakaraupapahanga o te tuakana me te teina. Ehara i te mea, i āta

rāhuitia te mahi whaikōrero ki te mea kotahi anake, engari, i whakaarahia anō ngā

whakaaetanga i waenganui i te tuakana me te teina, tae atu ki ngā paihere i runga i a

rātou katoa. Ahakoa he tāngata e tika ana, arā anō ngā pēhanga o te wā e aukati nei

i te āhei ki te tū ki te whaikōrero. Me pēhea hoki e kore ai e whai wāhi mai te hunga

wāhine ki ēnei whakaritenga, nā reira ngā whakamārama i kore ai e tukuna e ētahi

iwi kia taki tū mai ki te whaikōrero. Kāore hoki i hē tā ngā tīpuna i aukati ai i te

hunga wāhine, inā, e kauanuanutia ana te pūkenga motuhake o te wāhine, arā, ko te

whare tangata tonu atu tēnā. Ko tā ngā tikanga he whakatakoto whakahaere e ‘tika’

ana mō taua wā, nā reira, kua eke ngā tau ko te tohe kia whakaaehia te wāhine kia

whaikōrero, inā hoki, he mātau, he mana, he pūkenga anō ō te wāhine me uaua, ka

uaua rānei, te kuku, te tāmi.

Ko te tāhū pea o te wāhanga nei, ko te whakamana o te tangata whaikōrero, wahine

mai, tāne mai, pakeke mai, mātātahi mai. Ko te mana e kōrerohia nei, arā anō ōna

pūtakenga mai: ko te mana tipu o te tangata ake i a ia, ko te mana tīpuna me te

mana tuku e ūhia nei ki runga i a ia. Ahakoa pēhea te riro mai, koinā tonu tētahi o

ngā aka matua hei whakatangata whenua i te tangata i a ia i runga i te onetū o te

kāhui whaikōrero. Kia mana te tū, ka pēhea hoki rā te whai wāhi mai ki ngā

pūkenga e ū ai taua mana? Ka huri ngā kōrero ki ngā pūkenga kei ētahi kaikōrero,

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ka huri rānei ki ngā pūkenga e manakohia nei mā konā e rangatira ai te whaikōrero,

kāti, ko te rangatiratanga o te whaikōrero, ko te kawenga o te mana o te kaikōrero,

otirā o te hunga pākeke, kaumātua rānei, nāna i kāwitiwiti mai i tōna rarahi taitea ki

tōna tūpuhi taikākā. Ko te kirihoutanga tēnei o te tangata whaikōrero ki tōna

ātaahuatanga kia wehea ai te ‘tangata’ i te ‘tino tangata,’ arā, ki tā Kāretu (Uiui,

1995) i kī ai, “he tokomaha ngā tāngata kōrero, engari ngā tāngata whaikōrero!” Ko

te ekenga o te tangata whaikōrero, kāti rā hoki, ko te whakarangatiratanga hoki tērā

o te kaupapa o te huihuinga, kāore i kō atu, kāore i kō mai.

Ka rangatira i te pai o te whaikōrero, nā reira, katoa rānei ngā momo pūkenga i

whai whakaarotia ai i tēnā o ngā wāhanga, hāunga pea te tohungatanga o te tangata

whaikōrero ki te ‘waihanga tipurangi’ noa nei i te kōrero. Hei ahakoa, kua

whakakao katoahia mai ngā maramara kōrero i tēnā, i tēnā, mai kore e oti mai he

‘whata kōrero’ e taea ai ngā momo āhua katoa o te whaikōrero pai, o te pai

whaikōrero, te mātai. Tēnā pea, koinei hei whata whakamātau mā te tangata

whaikōrero i a ia anō, hei arotahitanga rānei mā te hunga pūhou nei ki te ao

whaikōrero.

Kei konā anō hoki ngā whiu, inā, ki te kore ngā whaikōrero e eke, he aha rā te

whakautu ki tēnā, he aha te pānga o ōna pape ki a ia tonu hei kaikōrero, ki tōna

rahi, otirā ki te kaupapa! Mai i Te Wāhanga Tuatahi, tae noa ki konei, ko te mana o

te whaikōrero tēnā e putuputu ana te kitea i ia wāhanga. Ko ēnei kōrero mana, ehara

i te mea, nō nā noa nei. Nā runga i ngā paihere ki ngā tū atua, kua paiherea rā

anōhia mai i te wehenga o Rangi-nui rāua ko Papa-tū-a-nuku, taka iho ki te ira

tangata, ki ōna wehenga ā-iwi, wehenga ā-hapū, wehenga ā-whānau, wehenga ā-

rōpū, wehenga ā-tangata takitahi hoki. Nā te mea e kōrero mana ana, kei roto hoki i

tērā te tapu o te tangata, waihoki, ko te whakaaro kia whakapūmautia kētia te mana

o te tangata, kia kaua kē ia e takahia, inā, he kaupapa nui kē te takahi mana i roto i

te ao Māori, otirā, i roto i te ao Tauiwi. Tēnā, ko te huringa kē o ngā kōrero ki te

wāhi whaikōrero, inā, ko te whai i ngā tapuwae o te tangata whaikōrero ki tōna

nōhanga rā anō, ki tōna papa tūtanga mō te whaikōrero, me ngā wehenga mahi a

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tēnā kaikōrero o te pae, a tēnā kaikōrero o te pae, tangata whenua mai, manuhiri

mai. Nō konā i kōrerohia ai ngā whakaritenga motuhake ki tēnā, me ngā paku

whakamārama he aha i pēnei ai.

Kātahi ka whakaotihia ki ngā kōrero mō te hanga o te whaikōrero a te tangata me

ngā rerekētanga o te whaikōrero a te manuhiri, tēnā i ngā whaikōrero a te tangata

whenua. Ka kitea ngā rerekētanga o tētahi iwi i tētahi, waihoki, ka kitea hoki ngā

rerekētanga i roto tonu i te iwi. Ko au tēnei e kī ana, mā te rerekē tonu e āhurei ai te

whaikōrero, e mau tonu ai tōna rangatiratanga, nā reira, mā te whakanui kē i ngā

rerekētanga e kore ai tātou, te Māori, e whakaōrite rawa i a tātou kia ngaro nei te

wairua hihiko, te ngākau whakaohooho, te tinana whakahikahika, te reo whakarotu,

e mana ai te tū a te tangata i runga i tōna mana motuhake.

Koia ēnei ko ngā momo kaupapa kua whakaarahia hei whakaarotanga mā tātou.

Heoi anō, e mārama pū ana ki a tātou, e kore te ao e tū, e kore a muri e hokia, ka

mutu, he rite tonu te kukume mai a te ao, he huti pēnei, he huti pēnā, ā, ko tāku e

whakaaro nei, me taea te ngāueuetanga o te ao Māori, e ora ai, e ngākau nuitia ai e

ngā whakapaparanga o te wā. Nā reira, kāore rawa e kore, ka whakamātautia anō

ngā tikanga o te whaikōrero, otirā, ngā whakaritenga o te whaikōrero, kua

whakatakotohia hei tikanga ārahi i te iwi Māori i roto i āna whakahaere katoa. Nā

runga i ēnā whakatātūtūtanga āku, kua ea pea ngā paku tirohanga ki te rerekētanga

o te whaikōrero mai i te pae o mahara onamata ki ēnei rā, nā reira e huri nei te

aronga, ka whakamātauhia he whakakitenga mō te mahi whaikōrero e tāwewe mai

ana i te pae o te karu me te ao hou.

Ka tīmata noa ake ā tātou kōrero i te rerekē haere o te whaikōrero kua kitea e ngā

kaikōrero, kua tāia hoki ki te pukapuka. Kei roto katoa hoki i ngā wāhanga i mua i

tēnei ngā pitopito kōrero e whakaata ana i te rerekē haere o te whaikōrero mai i te

wā i tīmata ai te tuhituhi o ngā kōrero hītori e pā ana ki te iwi Māori. Hei tēnei

wāhanga whakatakotohia ai hoki ngā whakaaro i rerekē ai te whaikōrero, e rerekē

ai rānei. Mō konei hoki whakaarohia ai he aha i rerekē ai, he aha e rerekē ai?

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10.1 He aha tō te kaikōrero o nehe rite ki ō ēnei rā?

I roto i ngā kōrerorero ko tētahi atu kaupapa i puta noa mai ko ngā kōrero

whakatauriterite o ngā whaikōrero me ngā tāngata whaikōrero o uki i ō ēnei rā. Ko

ngā kōrero i tuhia e Mahuta (1974: 1):

George French Angas described one whaikoorero he heard at a funeral in Ngaahuruhuru in 1844 as one of the ‘finest and most impassioned bursts of eloquence he had ever heard’.

Ko ngā whakatauritenga a Reedy (Uiui, 1996) i ēnei rā ki tō nehe e mea ana, kua

ngaro te iwi e takahi ana i te marae, e whiu ana i te kōrero, me te rere o te rākau, o

te tinana, o te hope, o ngā waewae. Hei tāna hoki, koirā katoa ngā kīnaki,

ngā kawenga o tēnei mea, o te whaikōrero, a ngā koroua o mua. Kua kaha anō te

kōrero a Milroy (Uiui, 1997) mō te panekiretanga o te hunga whaikōrero i a ia e

tamariki ana me tana kōrero mai kāore he tāngata i kō atu o ngā pākeke, o ngā

kaumātua i kite ai ia, i rongo ai ia, nā, ahakoa taku whakahuahua i ngā tāngata

taunga kē ki te whaikōrero ki tāku titiro, hei tāna, kāore tonu e eke ki ngā

ikeiketanga matatau onamata. Ko tā Kruger (Uiui, 2003) o Tūhoe me tā Malcolm

(Uiui, 2003) o Te Arawa mō te rerekētanga, ko ō mua tāngata whaikōrero, he whai

whakaaro hohonu, engari ngā kaikōrero o ēnei rā, he hanga pāpaku ngā whakaaro.

Ko tētahi whakaaro o Kruger (Uiui, 2003) mō tō ēnei rā tāngata whaikōrero, e

whakaarohia ana, e pōhēhētia ana rānei, he tohunga whaikōrero te tangata nā tana

mau rākau, nā tana tū hoki, ka mutu, kāore he hohonutanga, o te whakaaro, kāore

he whakawhānuitanga o te kōrero. Ko tā Tā Hōri Kerei (Sir George Grey) i kite ai,

according to the custom of the nation, the most effective speeches were invariably principally made up from recitations of portions of ancient poems. . . . the art of the orator was shewn by his selecting a quotation from an ancient poem, which figuratively, but dimly, shadowed forth his intentions and opinions. As he spoke, the people were pleased at the beauty of the poetry, and at his knowledge of their ancient poets, whilst their ingenuity was excited to endeavour to detect, from his figurative language, what were his intentions and designs. Quotation after quotation were rapidly and forcibly chanted, and made his meaning clearer and clearer; curiosity and attention were by degrees riveted upon the speaker, and if his sentiments were in unison with the great mass of assembly, and he were a man of influence, as each succeeding quotation gradually removed the doubts from

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the minds of the attentive group who were seated upon the ground around him, murmur of applause rose after murmur of applause, until, at some closing quotation, which left no doubt as to his real meaning, the whole assembly gave way to tumults of delight, and applauded equally the determination he had formed, his poetic knowledge, and his oratorical art, by which, under images beautiful to them, he had, for so long a time, and at least so perfectly, manifested his real opinion (Ward 1872: 91-92).

Ko te whakamārama a McGuire (1968: 38): “The wit and common sense of the

Maori were often shown by the proverbs he treasured and used both in daily speech

and formal utterances.” He āhuatanga ōrite nei ō ngā kōrero a McGuire ki ēnei

kōrero a Kāretu (1990), otirā, ka noho tēnei hei papanga mō taku whakaaro ki te

whaiwhai i tēnei kaupapa hei kaupapa rangahau, inā, i taku pānuitanga i āna kōrero,

i mārama tonu ai taku kite ake i te hāngai o āna kōrero i tērā wā. Anei kē ngā

kōrero a Kāretu e whakataurite ana i te rerekē o te whaikōrero, ki tāna titiro, mai i

te takiwā o te tau 1970 ki te tau 1990:

What was once a noble and lofty art is fast degenerating into a perfunctory, platitudinous, recited litany of rote-learned words and phrases. The occasions are becoming fewer when one could be moved and stirred by the command of rhetoric, of metaphor, of mythical allusion, of pithy and apposite aphorism, of wit and candour, of subtlety and nuance interspersed with chant where appropriate and concluded with haka (Kāretu 1990).

I roto i aku hāereere i tere tōia ahau ki ēnā whakapae āna nā runga i te kiko kore o

te mahi a te whaikōrero i rongo ai ahau (ahakoa ehara au i te tangata whaikōrero).

Anō nei, ki ahau nei, he whakatutuki tikanga whakaeke marae noa iho te mahi.

Kāore he whakawhānuitanga atu, kāore he whakanikotanga o te kōrero, kāore he

whakapaipai o ō rātou whare kōrero. E toru pea ngā take i pēnei ai hoki āku

whakapae: kāore au i tae ki ngā mātua huihuinga marae rongonui, ka tahi; he

tangihanga te nuinga o ngā whakaopetitanga i tae ai ahau, ka rua; he memeha nō te

reo i tērā wā e tika pū ana te whakapae a Kāretu e mea nā ia, ka toru.

I roto i te rima tau kua pahure ake nei, kua kite atu anō ahau i te oraora haere o ngā

whaikōrero, inā, ki ahau nei kua pai haere ake ngā whaikōrero. He kite pea nā ētahi

atu i te kōrero a Kāretu nei, he huringa wā noa iho rānei me te ohooho haere o ngā

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iwi ki te pakari i a rātou pēnā i ngā kōrero mō te ako o te whaikōrero i kōrerohia i

Te Wāhanga Tuatoru. Hei ahakoa, ko te pai kē ia, ko te whakatairanga o te reo

whaikōrero kia rangatira anō ai pērā i ngā panekiretanga i eketia inamata. Tēnā kia

paku kōrerohia ngā take i rerekē ai te āhua o te whaikōrero.

10.2 Te taenga mai o Tauiwi

Hei tā Timutimu (Uiui, 1995) rātou ko Reedy (Uiui, 1996), ko Merito (Uiui, 1997),

kua uru mai ngā tikanga tauhou mō te whaikōrero “nā te uru mai pea o ngā tikanga

a Tauiwi.” Inā hoki te kōrero a Newman (1912: 240):

A superior race may conquer and impose its speech and its worship to a considerable extent upon the vanquished, but many of the old customs still remain ages after conquerors and conquered have been fused into one race.

Nā reira, ahakoa kua rerekē, kāore i mutu rawa te whāia e Ngāi Māori ā rātou

tikanga ake, engari, ko te rerekē haere ia, e mārama katoa ana te kitea. Kua rerekē

nā ngā pēhanga o te wā, hei tauira, nā te mea me mātua mahi te rahi o Ngāi Māori

mā, kua riro mā te matawā, arā, mā te wati e tohu he pēhea te roa o te noho ki te

marae, ka mutu, kua riro mā tērā āhuatanga anō e ārahi ngā whakatau e pā ana ki

ngā whakaritenga o runga i te marae. I te tangihanga o Te Hiko Hohepa, i Rotorua,

tokorua ngā kaikōrero i kite ake rā ahau e whaikōrero ana, waihoki, mutu kau ana ā

rāua whaikōrero, ka whakatakotohia e rāua ā rāua koha, ka whakarere i te marae, tē

noho kē ai kia pau ngā whaikōrero a ētahi kē. Ko taku whakaaro tuatahi, tēnā he

āhuatanga whakahīhī tēnā, he āhuatanga kūare kē rānei. Ko te whakaaro tuarua,

tēnā pea he mea here rāua e te wā, nā reira, kāore i wātea kia tutuki katoa te pōhiri.

Nā reira, ka pēnei ana, ka whakaarohia anō te rerekē haere o te whaikōrero. Nā

Kereopa te kōrero i roto i tā Moon (2003: 114-115): “Whaikōrero are getting

shorter and shorter, as a mere formality that people want to get through as quick as

possible.”

Nā te taenga mai o te Pākehā, ko te urutomo mai hoki o te reo Pākehā, ahakoa iti,

anā, hei tā Armstrong (1973: 40):

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In this modern day speech making is still considered an art and follows, at least in part, many of the old forms. Mercifully, however, speeches are usually much shorter and will sometimes be bi-lingual with a truncated English version following the Māori.

Ka whāia anō e Malcolm (Uiui, 2003) ngā kōrero mō tēnei ‘kōhatu i haria mai i

whenua kē’, arā, ko te uru mai o te reo Pākehā hei reo matua mō te whaikōrero.

I mua, kāre e whakaaetia te reo Pākeha, he kore tonu nō te Pākehā e taetae ana ki ō tātou marae, ā, nō nāianei, kaha ana te haere mai a te Pākehā ki ngā tangihanga, ki ngā hui Māori. Koirā ka ngāwari te Māori kia tū mai te Pākehā me tōna reo, engari, i mua kāre e whakaaetia (Malcolm: Uiui, 2003).

Kei te āhua taupatupatu tēnei o ngā kōrero a Malcolm (Uiui, 2003) me te kōrero a

Kernot (1972: 37) e kī nā: “Europeans usually attended weddings and twenty-first

birthday celebrations, often in large numbers, but scarcely any attended

tangihanga.” Kua kōrerohia hoki te reo Pākehā i te tīmatanga me ngā whakaaro i

puta e kī ana, ehara te kōrero i te reo Pākehā i te whaikōrero. E rua hoki ngā tauira

whaikōrero kei te Āpitihanga e taea ai te reo Pākehā te kite, ahakoa kāore i

whaikōrero katoahia ki te reo Pākehā. E kī ana a Salmond (1994: 128-129):

Maori is still regarded as the only proper language to use on the marae ātea. Two old men were cried down for compromising and doing whaikōrero in English so that the Minister of Māori and Island affairs could understand. . . . people would rather provide an interpreter and continue to conduct the proceedings in Māori.

Tērā anō ētahi kaikōrero he whaikōrero i roto i te reo Māori, nā, hei te

whakapākehātanga o ā rātou kōrero, kua paku rerekē nei ā rātou whakapākehātanga

tēnā i tā rātou i tino kī ai i roto i te reo Māori.

10.3 Ko te karaitiana

He kōrero ā Timutimu (Uiui, 1995) rāua ko Reedy (Uiui, 1996) mō ngā mahi

karakia me te whakapono me te pānga o ēnei ki te whaikōrero me te kaikōrero. Ko

taua rite anō, he mea kawe mai i te waka hērā o Tauiwi. Hei tā Timutimu (Uiui,

1995), kua uru mai ngā kōrero mō te ‘omeka’ me te ‘arepa’ ki roto i ngā

whaikōrero, kua whakanui, kua whakakorōria i ngā Atua o whakapono kē, pēnā i a

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Ihoa, i a Ihowa. Tērā anō te whakapae, he āhuatanga hou ēnei Atua hou, inā, ehara

nō te ao Māori o nehe ēnā kōrero (Gudgeon 1905: 108-109). Ko tētahi atu kaupapa

e ai ki a Timutimu (Uiui, 1995), me tohunga rawa e āhei ai koe ki te whakahuahua i

te ingoa o Io-matua. Koinei hoki te kaupapa a Dewes (Uiui, 1997) mō tōna iwi ake

o Ngāti Porou inā, ko te rerekētanga ka tīmata kē mā “ngā karakia karaitiana nei.”

Ko Te Tai Tokerau tētahi wāhi i pāngia nuitia e ngā hāhi karaitiana. Nā te taenga

mai o ngā mihingare ka whakarērea ngā waiata koroua whakakapi i ngā

whaikōrero, ka kapohia kētia ko ngā hīmene, ā, ka whakawhitia ngā tauparapara ki

ngā karakia karaitiana (Salmond 1994: 157).

10.4 He tikanga hou nō wāhi kē: he nuku nō te tangata ki wāhi kē noho ai

Ahakoa i tae ngā whakapono o tāwāhi ki te Māori, tērā anō te Māori i nuku ki ngā

tāone Pākehā ki te rapu oranga mō rātou. E mea ana a Pearce (1968: 137),

the pressure of population provided the push; the pull came from the towns where labour was in great demand and where wages-money gave opportunities for a fuller life.

E rua ngā huanga mai o tēnei. Ko te āhuatanga e kīa ana he ‘pae nekeneke’ tētahi. I

kōrerohia ko te kitea o te hāereere a ētahi kaikōrero o marae kē e Tahuri (Kōrero

Whakamārama, 1996) ki marae kē ki te āwhina ki te pupuri i te pae tangata

whenua, ahakoa i mua rā, kāore e tino kaha te pērā, inā hoki, ko te mauri o te pae

kei te tangata whenua o taua marae e purihia ana. E kī ana a Salmond (1994: 148),

nā te hekenga nui o te iwi Māori ki ngā tāone noho ai i korekore haere ai ngā

kaikōrero o runga o ngā pae, ā, nā konā i tīmata ai te nukunuku haere o ngā pae nei.

Engari, arā anō ngā iwi i kōrerohia ai e tātou, kua tīmata anō te whakaaraara i ngā

wānanga ā-iwi e kore ai pea e pā mai tēnei mate. Tēnā pea ka whāia tonutia tēnei

whakaritenga o te ‘pae nukunuku’ i ngā tāone he tokoiti noa iho te hunga Māori,

pakeke mai, kuia mai, kaumātua mai. Koinei te huarahi e tutuki ā-tikanga Māori ai

ngā kaupapa Māori. Ko te tuarua, ko tā Salmond (1975: 46) e mea nā, “. . . even the

relatively stable life-style evolved in rural areas since contact is changing as more

and more Maoris move to the cities.” Te rironga o te Māori ki te tāone, ko te

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whakanōhanga o tētahi marae hei marae anō mō rātou. Hei ētahi wā he tū marae ā-

iwi e taea ai ngā tikanga o ō rātou rohe ake te whakatinana, heoi, hei ētahi wā, ka

mate noa i te whai i ngā āhuatanga kua oti kē te whakarite mō tēnā marae. Ko tētahi

āhuatanga anō ko te puta haere o te hunga rangatahi, o ētahi pākeke hoki ki tawhiti

noho ai, mahi ai, kura ai, nā, koinā kē tētahi āhuatanga kua whakarerekē i ngā

tikanga o te tangata whenua, i te mea, hei te hokinga o taua hunga ki ō rātou marae

ake, kua tō mai i ngā āhuatanga hou kua kitea e rātou hei āhuatanga mō te hau

kāinga tonu (Herewini: Uiui, 1997).

Me whai whakaaro anō hoki ki te iwi Māori kua whakanoho kāinga mō rātou i

whenua kē. Ko ētahi rā, kua rua, kua toru whakapaparanga ki whenua kē, inā i

whānau mai i reira, i pakeke mai i reira. He mahi nui ki a rātou te pupuri i tō rātou

Māoritanga. Ka whakahuihui anō i a rātou, ka whakatū rōpū kapa haka. Me tāhuri ā

rātou ‘tikanga Māori’ e taea ai e rātou i tērā whenua, me ōna āhuatanga, te

whakatutuki, te whakaū. Ka hokia anō te kaupapa ‘whakahaere motuhake ā-wāhi,’

e whakawairua ai rātou i tētahi wāhi, e whakatō ai rātou i tētahi mauri ki taua wāhi,

e tutuki ai ō rātou manako ā-whakaaro Māori, e tutuki ai ō rātou wawata ā-tikanga

Māori. Nā reira, kāore pea e eke ā rātou e mahi ai i whenua kē ki tā te iwi Māori nui

tonu i Aotearoa. Kāore e kore, he wā anō ka tātāhia rātou ki ngā kōrero whakahē i ā

rātou ‘tikanga,’ engari, mā te aha i tā rātou whai kia poipoia tō rātou Māoritanga.

Ko tā tētahi a ōku pākeke i kī mai, ‘Ahakoa haere koe ki hea, haria tō marae.’ Ko te

hohonutanga o te kōrero nei he tautoko i te hunga noho i wāhi kē, kia kore ai e

wareware i a rātou tō rātou ūkaipō, ka tahi, kia kawea hoki ngā tikanga o ō rātou

kāinga, marae tipu, hei iwi tuaroa mō rātou i ngā whenua hou e taetae ake ai rātou,

ka rua.

10.5 Ko te puna reo

Ko tētahi kaupapa nui i kōrerohia ko te āhua tonu o te reo Māori. “Ka āhua heahea

tonu ki te whakarongo atu ki ngā kōrero ināianei, e tama, kua kaipāipa noho ngā

kōrero ināianei” (Tupe: Uiui, 1996). Ko tā Milroy (Uiui, 1997) hoki mō te kaupapa

nei:

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Nā te kore e whakamahia o te reo ia rā, nā te ngaro haere o te reo, kāre he kupu katakata, ngahau, kīwaha, kīrehu, whakataukī. Kāre te reo Māori i kōrerohia ia rā, kāre i āta mōhiotia te tikanga ake o ētahi kupu me te wā e tika ana kia kōrerotia tērā kupu. Kāre o ināianei kaikōrero e ōrite ki ō nga wā o mua i te mea ko te puna kupu kua mimiti haere kē, te puna kupu hei whakaahua, hei whakaari i te whakaaro. Ahakoa pēhea, kei te haumate haere te reo ka kaha atu te ngaro haere o te reo, ngā puna kupu, i te tangata, me ngā kupu hei whakaahua i ō whakaaro, hei whakaari i ō whakaaro, ka rerekē haere atu te āhua o te takoto mai o tēnei mea, te whaikōrero, ka noho noa iho ko te mihi noa iho, he mihi noa iho, [he] mihi te mea nui o roto. Ka ihi kore tēnei mea te whaikōrero ka pērā, ka hapa ana.

Ko Tīmoti Kāretu tētahi kua roa kē e hāpai ana i te kaupapa o te reo Māori, otirā,

kia kōrerohia, kia whakaorahia, kia whakapūmauhia, nā, ko tāna hoki e whakapae

nei, nā Tauiwi anō i ngaro haere ai te reo Māori.

When the first missionaries came to these shores, preaching their first sermon on Christmas Day, 1814, they learnt the Māori language, became fluent in it and then set about teaching the Māori to read and write. Once this was accomplished, English began to be the dominant language of the schools. In 1847 the governor of the time, Sir George Grey, issued an edict stating that any schools wishing to be funded from the state coffers would have to have English as the medium of instruction. This was the beginning of a policy that was to have far reaching effects regarding the Māori language.

To give credence to this edict, chiefs of the south-eastern side of Te Ika-a-Māui (the North Island) that is, Ngāti Kahungunu ki Wairarapa, petitioned Parliament to have the Māori language banned from the school precincts. These were the beginnings of the active suppression of the Māori language within the school precincts. (Kāretu n.d. c.: 1)

Nō te tau 1867 ka pēhia iho te reo mā te ture, inā:

Native Schools Act decrees that English should be the only language used in the education of Māori children. The policy is later rigorously enforced (History: Pae tukutuku 2005)

Ahakoa te ngaro haere nei o te reo i te rau tau kua taha, kua kaha anō te ora me te

kōrerohia o te reo Māori i Aotearoa i ēnei rā. Ko tā Dewes (1977: 47) mō te reo:

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This language [Māori] is still the most essential feature of Maori culture, which as a way of life continues to be dynamic. . . . language proficiency is the goal for those aspiring to excellence in Maori ceremonial and general leadership.

Ko te wairua o te reo Māori tētahi kaupapa nui i kōrerohia e Hōhua Tūtengāehe i te

rīpene ataata a Moorfield (n.d. b: rīpene ataata 1’44”), inā:

Nā te kī rā o te reo i te wairua Māori koia nei te taonga e kōrero nei ki a tāua. Ko te reo Māori hoki mōku te tikitiki o tōku māhunga ūpoko tapu, te kuru pounamu o tōku manawa, te taumata o tōku wairua. Koia te taonga e mōhiotia ai tātou, āe, he Māori, . . . I roto i te reo ka mau te ia o te tangata, . . . Ko te kanohi o te Māori te reo, ko tōna hanga te reo, ko tōna wairua te reo, ko ōna tikanga katoa te reo e horahia ai ki te ao ngā taonga me ngā atua Māori o tuawhakarere. . . . Koia hoki au i kī ai ko te reo te wairua o te iwi Māori, i te mea ko te hā ko te hauora tēnā. Ka kore he hauora ka mate te tangata.

Ki a Morehu (Uiui, 1998), he mate anō kei ngā rangatahi e manako ana ki te

whaikōrero, engari, kāore anō kia eke te reo, ahakoa kei te akoako karakia, ko te

reo ia e tapepa tonu ana. Ki tana mātakitaki ake i runga i ngā marae o Te Arawa ko

te āhua o ngā rangatira tū i runga i ngā tūnga, i ngā nōhanga rangatira, ahakoa tō rātou hiahia ki te whakaputa i ō rātou whakaaro, kāore anō kia pai ki te kōrero, kāore anō kia tino mātau ki te reo Māori.

Koia kē nei tā Milroy (Uiui, 1997) mō te ahunga o te whaikōrero, inā, ko te reo

tonu te kaupapa matua:

Nō konā, i roto i te rau tau e tū mai nei, ki te kore e mau te reo, kāre he take o te kōrero whaikōrero. Ki te mau te reo me hoki anō ki te titiro ki te whakamahi o te reo i roto i te āhua i whakamahia ai e koro mā, e kui mā. Kua tīmata kē tātou ki te whakatangitangi tapes i runga i te marae. Kua tīmata kē tātou ki te whakamahi i ngā rorohiko hei powerpoint. Ahakoa te ongaonga, te tiotio o te tangata ki tērā mea, e tama, kei te haere mai te wā.

I runga anō i te kaupapa o te reo, ko tōna tangi, inā, ko tētahi rerekētanga e mea ana

a Tupe (Uiui, 1996) ko te tangi o

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te mita o te reo i tēnei wā. Kāre i rite i te tuatahi, rerekē te mita i te tuatahi i ināianei. Kua āhua pēnei noho te reo o te tangata i tēnei wā, he reo tamariki ki te kōrero. Kua kore te hā o ngā koroua o te ao tawhito, o te wā i a rātou.

Kāore au e mōhio mena e taea ana tēnei āhuatanga te aukati kia kaua nei e rerekē. E

pēnei ana ōku whakaaro i te mea he rite tonu te rerekē haere o te reo Māori kia taea

ai ngā āhuatanga hou, ngā kaupapa hou, o te ao e ora nei ia reanga te whakaahua

mā te kupu Māori tonu. Hei ahakoa, ko ngā Kura Reo a Te Taura Whiri i Te Reo

Māori tētahi o ngā whakahaere matua e aro nui ana ki te whakatairanga i te reo,

otirā, ki te whakapakari i ngā reo o te hunga e taetae ake ana ki aua kura. Nō ngā

tau tata nei hoki i whakatūhia ai Te Panekiretanga o te Reo e ngā tohunga reo

Māori tokotoru nei me te whāinga kia puta i a rātou he tāngata tau kē ki tētahi reo

Māori irā kē te pai me te ātaahua. Engari, he whānui kē atu te reo i te huarahi kawe

whakaaro noa iho nei. Ka whāia te reo e Kawharu (1984: 244) i a ia e kōrero ana

mō te oranga o te iwi Māori, inā, ko tāna kē, he kōrero mō te reo hei huarahi e

mana ai te tū o te iwi Māori.

Then came the first stirrings of a nationwide cultural revival centring on the teaching of the Maori language. Maori land, health, political representation, and so on, certainly continued to exercise the “public mind” from time to time. But Maori language was both more and less than any of these: it was less since it was non-material and “foreign” and seemingly, therefore, of little political consequence to the Pakeha; contrariwise, it was beginning to be of great moment to the Maori, if only for the reason that it was being seen as the touchstone of an identity and self-respect already in jeopardy.

Nā reira, hei tā Kawharu nei, mā te reo e pakari ai te Māori hei tangata. Nā konā

hoki, kāore noa e ārikarika te whāia o te reo hei poutokomanawa mō te tangata

Māori.

10.6 He ako ā-kākā te ako

Ko te āhua ako ā-kākā te hanga o te whaikōrero o ētahi i ēnei rā, nā te iti o te reo

Māori o tērā hunga (Tait: Uiui, 1996). Nā konā, kua rere anō ngā whakapae mō te

aukatinga o te reo Māori i roto i ngā kura i te takiwā o te tau 1900, me te mea,

koinā te pūtakenga mai o te ngaro haere o te reo Māori. Nō te tau 1970 i tīmata ai te

tohe a ngā rōpū Māori kia whakaakona te reo Māori.

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1970: Ngā Tamatoa and the Te Reo Māori Society lobbied for the introduction of Māori language in schools. 1979: The Te Ātaarangi Movement was established as a community initiative to teach Māori language to adults (Ka’ai: Kauhau, 2005).

I ēnei rā, kua kaha kē noa atu te whakapau kaha a te Kāwanatanga me ōna tari kia

ora anō te reo Māori puta noa i Aotearoa, pēnā i te Ture Reo Māori o te tau 1987,

kia whakaaehia te reo Māori hei reo matua mō Aotearoa. Nā reira, ko te manako

pea ia ka kaha haere anō te reo, ā, ka kore e pērā rawa te ako pēnei i te kākā o te

whaikōrero.

10.7 Ko te puna mātauranga

Ko te take ia nā i rerekē ai te whaikōrero, ki a Merito (Uiui, 1997), nā te mea ko

“ngā koroua o te ao tawhito, ko rātou e mātau ana ki ērā tikanga o te whaikōrero,

engari, te taenga mai ki te wā o aku nei pākeke me tērā reanga, ka ngaro”, ā, ko te

take i pērā ngā pākeke, ko te reo Māori tonu, arā:

Ka haere ō tāua pākeke ki te kura, kāre e whakaaetia ki te kōrero Māori. Ka kōrero Māori, ana, ka wepua, i tērā tonu ka ngaro ngā mātauranga e pā ana ki tēnā kaupapa, ki ngā kaupapa katoa. Anā, ka tae mai ki a tāua, ki tō mātou reanga nei, nā te mea, kāre mātou i whāngaitia mai e ō mātou pākeke, tino ngaro atu (Merito: Uiui, 1997).

Ka haere tonu ngā kōrero a Merito (Uiui, 1997) mō te mimiti o ngā puna

mātauranga e mea nā ia, “i ngā wā o mua, ahakoa kei hea tāua te Māori, ō tāua

koroua, ō tāua kuia, he kōrero te kai,” nā, ko te rerekē ia o ēnei rā, me hui rawa e

kōrero tahi ai. E hāngai ana hoki ngā kōrero a Morehu (Uiui, 1998) o Te Arawa ki ō

Merito (Uiui, 1997) whakaaro, inā hoki, ko tā Morehu (Uiui, 1998), nā te

mahuetanga pea o ngā marae i te rangatahi haere ki te kimi mahi nui, ka haere ki ngā tāone mahi [ai], kua mahue ngā koroua ko rātou anake kei ngā marae, kua kore e whaiwhai atu te rangatahi ki ngā mahi.

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He take hoki tēnei ki a Malcolm (Uiui, 2003), ahakoa he reo Māori ō te hunga

whaikōrero, kāore he kōrero, arā, kāore he mātauranga i te taha. Ko Kingi (Uiui,

1998) tētahi kua whakatau ko te mahi māna he akoako i te hunga rangatahi ki te

whaikōrero kia kore ai e hoki whakamuri, engari, kia anga whakamua kē, engari mā

tana kite ake i te hiahia i roto i ō rātou whatumanawa e tau ai i roto i a ia ko wai mā

ēnā. He kaupapa nui te puna mātauranga o te tangata whaikōrero. Ki te kōrero he

‘kete kōrero’ i roto i te ‘whata-ā-pakapaka,’ ko tā te kaikōrero he kimikimi, he

whānako rānei. I runga i tēnā whakaaro, he tokomaha ake ngā kaikōrero i ēnei rā he

rite tonu te hoki atu ki ngā kōrero kua whakahua kēhia, hāunga ētahi kaikōrero, hei

tā Tahuri (Kōrero Whakamārama, 1996) rātou ko Pukepuke (Uiui, 1997), ko

Milroy (Uiui, 1997) mō Tūhoe me tā Tait (Uiui, 1996) mō Te Arawa. E tautokohia

ana te titiro pēnei a Tahuri (Kōrero Whakamārama, 1996) mā e Reedy (Uiui, 1996)

o Ngāti Porou me tana kōrero:

Kua pēnei noa iho te repetitiveness, stylized. Kua whāiti rawa atu. Kua kore e kaha te hunga e tū ana ki te whaikōrero i ēnei wā ki te whakaputa i tēnei mea te whaikōrero ki runga i ngā tauira o mua.

Nā te hokia o te kōrero, mena ko te hunga pēnaka te hunga whaikōrero hei ngā tau

e tū mai nei, ko Milroy (Uiui, 1997) tērā e kī ana,

he pai ake tō whakatūtū i ngā porete mā rātou e kōrero, he pai pai ake rānei tō whakatū i tō mīhini pēnā i ēnā nā ka tuku atu mā tērā e pānui atu ki te marae tū mai tētahi ka hoatu ki tētahi atu anō he wā kei te haere mai whakatakotohia ngā whaikōrero ki runga i te mea rā kua pēhia atu anei te whakautu ki tērā rā. 31

Tēnā pea, ka hua mai te kōrero a Milroy (Uiui, 1997) i ngā kōrero a Kāretu (1978:

76), e aroha ana ia ki tētahi marae, me te mea, “. . . kua pau te hunga kōrero Māori i

raro i te 50 tau te pakeke, ka mutu, kāre he karanga, kāre he mihimihi, ko te reo

Pākehā te reo whaikōrero” (Kāretu 1978: 76). Ka whaikōrerohia hoki e Eruera

Manuera (TW15) tēnei āhuatanga, inā, ko āna kōrero:

31 I tēnei o āna kōrero e kōrero ana te ‘mīhini’ nei mō te ‘tape recorder.’

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Tihei mauriora. Kei te kimi noa ake i ētahi kōrero kē, kē atu i wā wēnei kua tū ake nei i mua i awau, kāre e kitea e au. Ko aua kōrero rā anō kua kōrerotia ake nei ināianei. Heoi anō, i te pai. Ko tāua te Māori kāre e riri ki te pērā, ahakoa kōrero atu, kōrero mai, ko aua kōrero rā anō. Kāre tāua te Māori e kī, e kī e pupuri. Engari, pērā kei roto i Te Kōti Whenua Māori, kāre e kore ka panaia, ā, karanga mai, kua kōrerotia ano ēnā, wēnei o ngā āhuatanga e tētahi o ngā tāngata kua mutu ake nei.

Kāore nei i roa i muri iho ka mutu te whaikōrero a te kaumātua nei, a Eruera. Nā

reira, arā ētahi e noho mārama katoa ana ki tēnei āhuatanga, ka mutu, kāore e tū roa

nei ki te whakapau tāima noa iho.

10.8 He ngahau

Ko tētahi kaupapa kua rerekē haere i kōrerohia mai e Hohepa (Uiui, 1997) ko ngā

kōrero ngahau, inā:

Kāre e pai a Te Arawa ki ngā kōrero whakakatakata nei. Kāre rātou e pai, ōku nā koroua o mua, kia katakata te tangata i te wā e whaikōrero ana, engari, kua āhua rerekē ināianei, kua pai noa iho te tū mai a tētehi, werowero i a rātou anō, hei whakakatakata i a rātou anō, engari i mua, kāo, ka riri ngā koroua, aku pāpā, i ngā kōrero paki nei [a] ngā tāngata i roto i wā rātou nā whaikōrero.

Tērā pea, ko te take kē ia e pēnā noa ana, he hāereere noa iho nā Te Hiko ki ngā

kaupapa tangihanga nei, inā, ko ngā whaikōrero tonu i te rā whakawhiwhi i a ia ki

tana tohu kairangi, he rā i nui ai ngā kōrero ngahau a te hunga whaikōrero i runga i

te pae o Te Arawa.

10.9 He kura wānanga

Hei tā Reedy (Uiui, 1996), i rerekē ai hoki te whaikōrero nā te iti pea o te momo

kura whakaako nei i te whaikōrero, pērā i ngā wā o mua, ā, tau noa ki ngā tau o te

40. Ahakoa nō tētahi wānanga Pākehā a Ranginui Walker, ā, nō tētahi wānanga-ā-

iwi a Tāmati Kruger, kotahi tonu te titiro, arā, ko te whare wānanga, nā, koia nā pea

te huarahi ki te oranga o te whaikōrero. Ahakoa e kī ana a Reedy (Uiui, 1996) kua

kore ngā wānanga whakaako, kei te mōhio ahau ki ētahi iwi e whakahaere wānanga

ana hei ako i ngā tikanga ake o te iwi tonu, ā, kei roto hoki i aua kaupapa te

whaikōrero. Ko Te Arawa tēnā e ai ki taku rongo, ko Ngāi Tūhoe tēnā, ko Ngāti

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Porou tēnā. E whakapae ana ahau kei waho anō ētahi iwi e whakahaere kaupapa

pēnei ana nā. Ki taku mōhio, he mea whakatū ēnei wānanga nā runga i te kite ake a

aua iwi i te ngaro haere o ngā tikanga, ā, mā konei e ora anō ai, ka tahi. Ko tētahi

atu take, kua kaha te whakapakari haere a ngā iwi Māori o Aotearoa i a rātou me ā

rātou kaupapa katoa, hauora mai, mātauranga mai, pakihi mai, hinonga mai, aha

mai, aha mai. Ko tētahi kōrero i tuhia e Haddon (1914: 57) he whakapae nā tētahi

Māori e whakamārama ana i te korenga e mau tonu o te tapu pēnā i ō ngā whare

wānanga tahito:

You all know that everything about the Wharewānanga is extremely tapu – its teachings, its priests, everything about it. In these days of the white man everything has become void of tapu, and hence it is that the learning of old is gradually becoming lost.

Inā nō te tau 1914 i tuhia ai ēnā kōrero, ko tāku e whakapae nei i ēnei rā, kei roto i

te tangata, kei roto i te momo kura, kei roto hoki i te āhua o te kaiwhakaako te āhei

ki te whakatapu i ngā kōrero, mena koinā te hiahia o te hunga ako me te hunga

whakaako hoki.

10.10 Ko te tū

He maha tonu ngā āhuatanga rerekē o te whaikōrero i whakahuahuatia e Reedy

(Uiui, 1996). I tīmata mai ia i te reo Māori tonu, kātahi ka taki mai anō ki tēnei

kaupapa o te onetū:

ko te tū a te tangata. Tuatoru ko te mau. Kua ngaro hoki te iwi e takahi ana i te marae ināianei e whiu ana i tēnei mea, te kōrero, e rere ana te rākau, e rere ana te tinana, te hope, te rere a te waewae, te takahi i runga i te marae, kua rerekē noa iho ināianei, engari, koirā katoa ngā kīnaki, ngā kawenga o tēnei mea o te whaikōrero, a ngā koroua o mua. Hei reira ka kitea te tohungatanga o te tangata ki tēnei mea te whaikōrero ki tāna mau i tana tinana, i te rere a tana ringa, ngā ringa, te rere o te waewae, te mau o te rākau, te haere o te kōrero. Was drama of its own making. Ruarua ngā tāngata e kite ana koe i runga marae e kawe ana tēnei āhua ināianei. As a youth. I kite ana rā i ēnei momo tāngata e kanikani haere ana i runga i te marae. Haere nei te whaikōrero, te rere o te mere, te mau tokotoko rānei, koirā, i kite i ērā momo tāngata e mau ana i te rākau me te whaikōrero, me te whiu i te rākau, te ātaahua o te tū. Mā te rere o te tinana e whakaū te tikanga o ngā kōrero.

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Ko tā Morehu (Uiui, 1998) kōrero, “kāore e puta mai te ihi o te tangata,” mehemea

he hanga ngoikore kē te tū. Nā, ahakoa ēnā whakaaratanga a Reedy (Uiui, 1996) i

runga ake nei, tērā pea ko tāna e whakapae nei, tērā pea te wā ka riro mā te “mahi a

ngā taitamariki e tipu ake nei i roto i ngā kura tēnei tū āhua e kawe.” I runga i tēnei

huringa o te whakaaro mai i ngā rerekētanga kua tau mai, ka huri whakamua ā tātou

kōrero me te aro ki te pūaotanga o te tau toru mano. Ko tāku e mea nei, “te

marangaitanga, he kōawa kē,” 32 inā, ki ahau, ehara te ao e huri nei i te ao tū kau.

Ka huri, ka huri. Nā, kāore noa he rerekētanga o tēnei i tēnā o te āhua o te iwi, āna

tikanga, tōna reo, ōna āhua whakahaere. Ko te marangaitanga e kōrero nei ahau, ko

te korenga e āta mōhio o te tangata, ka pēhea te pā mai o te ua. Tērā he

kōnehunehu, tērā ko Parawhenuamea rā anō te rite. Me te rere o ngā ia wai, kāore

rawa e mōhio rawatia ka ahu pēhea rawa, inā, ko tā te awa e whai nā, ko te whenua

kua whakangāwaritia e ngā āhua o te wā. Kāore he rerekētanga o te iwi Māori me

āna tikanga ārahi i a ia. Ka pāpā mai anō ngā āhuatanga o te ao hou, o te ao

hurihuri: he āhuatanga mai i roto tonu i te iwi, he āhuatanga anō e pā kē mai ana i

waho. Kāti, tēnā tātou ka whakaaroaro ki ngā tau kei mua me ngā whakaaro mō te

whaikōrero.

10.11 Ko te whaikōrero a te hunga turi, a te hunga wahangū

Tērā te whakaaturanga i te pouaka whakaata Māori,33 e whakaata ana i te hunga

wahangū e pōhirihia ana ki tētahi wāhi, anā, ka riro mā te hunga wahangū anō rātou

e whakatau, waihoki, he whaikōrero ā-ringa34 (ā-rotarota rānei) te huarahi

whaikōrero. He hoa tō te tangata e rotarota ana e whakamārama ana i ana kōrero ki

te reo Pākehā. Mutu ana tā rāua mahi, ka tū mai te manuhiri ki te whakahoki,

engari, he whakahoki ā-reo Māori tonu nei, ehara i te whakahoki ā-whaikōrero ā-

ringa. Nā reira, he huarahi anō tēnei e taea tonutia ana e te hunga hauā ā-ārero nei te

whakatutuki i tēnā whakaritenga.

32 ‘With a deluge, the river has changed its course.’ 33 He mea whakapāoho e ‘Whakaata Māori’ i te pō o te Paraire, te 15 o Hakihea, 2004. 34 Ko te kōrero ā-ringa me te kōrero ā-rotarota ki ahau he whakamāoritanga i te sign-language.

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Ka pēhea hoki te āhua ki te hunga kāpō? Kāore rawa ahau i kite i ētahi kōrero i roto

i ngā tini tuhinga e pā ana ki te whaikōrero a te hunga matakerepō. Kāore hoki tēnei

kaupapa i whakaarahia e tētahi o ngā kaikōrero. Ka hoki anō aku kōrero ki te āhua

o te kōrero a te kaikōrero kāpō, ka mutu, ko tō wai atua Māori maru kei raro nā ia,

inā, mena ko Tū-mata-uenga, me pēhea e taea ai e te kaikōrero kāpō te karo i te

patu a tētahi? Ka waiho rānei mā tana ope ia e manaaki, ka pērā ana te tutū o te

puehu. Mehemea ka whāia te maru o Tāne-i-te-wānanga, tērā pea kāore he raruraru

o te whaikōrero a te hunga kāpō.

10.12 Whakatipuria ngā reanga

Ko te wawata o Kruger (Uiui, 2003) mō Tūhoe kia “kaua tēnā iwi, tēnā hapū e

waiho mā te waimarie noa e hari mai he tānata whaikōrero ki runa i tō marae, enari,

māna tonu e whakatipu ōna rangatira whaikōrero.” Mā te whakariterite tāngata

ināianei hei whakatutuki i aua kawenga e kore ai pea tēnei āhuatanga e pā mai. Kua

kōrerohia e tātou i Te Wāhanga Tuatoru ngā huarahi ako o te nehenehe, tau noa mai

ki ngā āhuatanga ako o ēnei rā. Nā, i hua mai ngā kōrero mō te ako i te whaikōrero i

ēnei rā ngā tini wānanga ā-iwi. Kua whiwhi pūtea hoki ngā marae, ngā rōpū rānei, i

te Taura Whiri i te Reo Māori mā te kaupapa ‘Mā te Reo’ mehemea e whāia ana he

kaupapa hāpai i te reo Māori. Kua whakarite hoki ētahi kura wānanga i ngā momo

akoranga i raro i ā rātou tohu e taea ai te whakaoti tohu mā te whaiwhai i ngā

akoranga nei, ā, ko te whaikōrero tētahi kaupapa e whai wāhi mai ana i roto i ngā

tikanga marae.

10.13 He ahunga kē: whakaaehia te whare tangata kia whaikōrero!

Kua kōrerohia kēhia e tātou te tū a te wahine ki te whaikōrero, ka mutu, kua

mārama te kite atu i roto i ngā kōrero a Tūhoe, kāore te wahine e whakaaehia kia

whaikōrero i ngā marae o Tūhoe, kāti rā. Kia whaiwhaihia te kaupapa o te rerekē

haere, ka puta kē mai ngā kōrero nei a Temara (Uiui, 1997):

Ā tōna wā, kaua pea i roto i te wā e ora ana ahau i tēnei ao, engari, kei te whakatipuranga tuarua pea i muri atu i a au kua tū te wahine ki roto o Ngāti Tuhoe, kua whakaae te wahine kia tū ki roto o Ngāti Tūhoe.

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Ahakoa te mōhio whānui o roto o Tūhoe e whakahē ana i te tū a te wāhine ki tōna

rohe whaikōrero ai, tokorua ngā kaikōrero o Tūhoe35 i whakaputa kōrero, tērā pea

ka taka te wā e whakaaehia ai ngā wāhine kia whaikōrero i roto i a Ngāi Tūhoe.

Koinei ngā whakarāpopototanga o ngā kōrero a Temara (Uiui, 1997) mō tōna iwi o

Ngāi Tūhoe e kī ana ia he nui ake ngā wāhine mōhio o Ngāi Tūhoe ki te kōrero tēnā

i ngā kaumātua.

Ka hangaia he paepae wāhine, he paepae tāne, kātahi ka hoatutia e māua nei ngā kaupapa. Tū mai ki te whaikōrero, kātahi ka tū mai, karawhiuwhiu rawahia e ngā wāhine ngā tāne rā ki te whaikōrero, ki te tauparapara, ki ngā kōrero o nehe, ki te mau i te rākau, nā te tāne kē rā tērā mahi . . . mamae tonu pea ngā tāne i tērā tauira. I pērā te expose i a rātou, i kitea ai tō rātou tino hē. Kei te pērā anō ki te taha whakararo o Tūhoe ki roto o Ruātoki. He nui ngā kuia pai atu i ngā tāne koroua rā ki te kōrero. Kei te mātau rātou ki ngā āhuatanga, kaupapa o te wā. Ngā koroua rā, i tua atu i te whai-ā-kākā nei, i kō atu i tērā, kua kore e aro i a rātou, nā reira, nā te mātauranga titiro tawhiti, ā tōna wā, e tū ai ngā wāhine o Tūhoe ki te whaikōrero, e kore e taea e koe, e kore e taea e au te kati, engari, te wā i a au e ora nei.

Ko tā Haami Piripi (Īmēra, 2001) o Te Taura Whiri i te Reo Māori:

Maori communities would have to consider letting women speak on the marae . . . after the survey showed young women to be the saviours of the language. . . Young women in particular had a high level of proficiency in the language ≠ 9 per cent spoke it "well" or "very well” . . . If we’ve got a whole new generation of speakers coming through who are predominantly women, then what will this mean for our communities, our marae?

I hua mai te kōrero a Pat Rei o Ati Awa me te kore nei e whakaaehia te wahine kia

tū i runga i ōna marae, me te mea hoki, ko te whakaaro whānui, ka kore te tāne e tū

ki te whaikōrero mena e nōhia ana te pae e te wahine. I runga i te kaupapa o te tū a

te wahine, ka kōrero a Hēnare Tūwhāngai, he rangatira nō Waikato, ka whakaputa i

āna kōrero mō te tū a te wahine i roto i te rohe o Waikato.

35 Ko Temara (Uiui, 1997) rāua ko Pukepuke (Uiui, 1997).

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Kua tae au ki a Ngāti Porou . . . koinā anō te iwi e tū mai anō te wahine ki te mihi. Kātahi ka haramai a Ngāti Porou ki tētehi hui nui i Mangatoatoa. Te wahine i roto, ko Whaia McClutchie, koinā te wahine i waenganui i ngā iwi katoa . . . (MASPAC Video n.d.: 42’50”).

Ka whakamāramahia e Henare Tūwhāngai, i reira a Ngāti Tūwharetoa me Ngāti

Maniapoto, ka puta te kōrero i tētahi tangata o taua huihuinga mō te wahine e

kōrero pēnei ana, “ka heriheria koe ki te tū i te marae, ka kowarihia te mahunga.”

Te rongohanga atu o tēnei kōrero a te tangata rā, ka kōrero a Henare Tūwhāngai:

kātahi au ka tū, ‘Whakarongo mai koutou aku mātua. E Kohi, kōrua ko Tūranga, kia kopi ō kōrua waha. Mehemea he oranga mō tātou, mō te iwi Māori, kei te kōrero o te wahine, tukua kia kōrero.’ Kātahi au ka kī, ‘E kui, kaua koe hei hōpī, e tū koe ki te kōrero. Kei te haere ō kōrero i runga i ngā kaupapa tika e puta ai tātou te iwi Māori. Ka whia tekau tau, rau tau, ngā kaumātua nei e tū ana kia kitea he hua i roto, karekau ana. Koinā ka kōrerotia e au te kawa o Waikato, kia ngāwari te kawa o Waikato, koutou wāhine mā, ko taku kōrero tēnei, kaua koutou e hopī, e tū ki te kōrero. Hei aha noa iho ngā kawa o Te Arawa e kōrero nei, waiho atu rā rātou, engari, ka tae mai koutou ki ahau, a Henare, Tū mai! Kōrero! (MASPAC Video n.d.: 43’30”).

Kāore a Hēnare Tūwhāngai e kōrero ana mō te tū a te wahine mai i te pae ki te

whaikōrero, kei te kōrero kē ia mō tā rātou whakaputa kōrero i roto i ngā huihuinga.

Ko te pātai hoki i whiua e tētahi o ngā wāhine i runga i te whakanoa a te wahine i te

paepae, “if women and food, by being placed on the end of that paepae, render that

paepae common, what returns the mana to that paepae?” Koia nei pea he kaupapa

hei whakaaroaro. He maha kē ngā kaupapa e taea ana te tohe, te pākiri hā rānei,

mena koinā te hiahia. Inā te kōhine kāore anō kia pakaru mai ngā whero, kāore anō

kia tīmata ake te tuku para, te mate-ā-marama nei. Ka pēhea hoki te wahine

wharepā nei? I runga i ngā whakamārama tērā e raru te whare tangata, he aha te hē

o te tū a te wahine kāore rawa nei e taea te whakaputa uri? Ki te kore te wahine e

hiahia whakawhānau tamariki mai, kei a ia mō tēnā mehemea ka kangaa nā tana tū

ake ki te whaikōrero. Ka pēhea hoki te tāne kua whakawahinetia ā-tinana mā te

poka, te wahine rānei kua whakatānetia ā-tehe nei? Ki ahau nei, koia katoa nei ngā

momo āhuatanga ka ara ake hei whakawhitinga kōrero, hei tātaritanga, mā ngā

kaumātua o ngā marae hei ngā tau kei te heke mai.

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Tērā pea ko te ahunga o tēnei kōrero, kei roto i ngā kaupapa whakahaere, inā, kua

rite tonu te kitea o ngā wāhine Māori hei tumu whakahaere, hei kaiwhakahaere i

ngā momo mahi whānui tonu. Ko te kōrero a Te Hemara (1994: 48):

Maori women have taken over leading our people, not from choice but from need. I don’t know what’s happening to our men, but I hope eventually they will come back with us.

Ko tā Denese Henare kōrero e whai ake nei he whakaata i te pū kaha, i te kaha pū, o

te wahine, me te mea hoki e mārama ana te hunga wāhine ki te kaupapa. Kāore e

riro mā te ‘mana’ o te tangata e whakamanana ngā mahi, engari, ko te kaupapa kē

te mea nui.

The status of Maori women and the future of Maori society lies with Maori women and we will not see a strengthened Maori society without that recognition. . . . I believe that we are forgetting to look at our kuia. It is easy to think that ideas spring only from the young, that our elders may have nothing new or visionary about them, but there are many who do. I’m always astonished at the radical insights of our older women. At times they are far more profound than we are because at the stage they have reached, they’ve been knocked about sufficiently to have maintained a firm and unalterable hold on their vision. They fear nothing. They do not prevaricate. They are committed to principles, not power (Henare 1994: 16, 22-23).

E kī ana a Robb (1992: 26): “In the oldest Maori traditions, men and women take

independent but mutually supportive roles in a welcoming ceremony.” Ko te kōrero

i konei ‘oldest Maori traditions,’ nā, e hāngai tonu ana tēnei kōrero? Kua eke rānei

te rā hei whakarerekē?

10.14 Mā te Māori anake te whaikōrero?

Kua kite a Kāretu (Uiui, 1995) i ngā pae e nōhia ana e Pākehā mā, me te aha kua

ngana rātou ki te whaikōrero. Kāore a Kāretu i tino pai ki tēnei i te mea ka kūoro te

tangi o te reo Māori ki a ia. E whakapae ana ahau, ko te momo e kōrero nei a

Kāretu, ko te hunga Kiritea he iti nei te mōhio ki te kōrero Māori. Tēnā tātou ka

pātai, mena he Pākehā taunga ki te kōrero Māori, inā he tokomaha tonu tēnei

momo, ka pēnei tonu te kōrero a Kāretu? Koinei ngā āhuatanga kei mua i ngā

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aroaro o te iwi Māori e tāwhai ake nei ki te tau toru mano. Ka taea anō te aukati i te

mahi whaikōrero a Ngāi Kiritea mā? E tika ana kia aukatihia tā rātou tū mai ki te

whaikōrero? Kua kite kē ahau i te whakaae a ētahi tāngata whenua kia tū ake a

Ngāi Pākehā mā ki te whaikōrero, anā, arā anō ētahi kāore nei e whakaae. Arā ētahi

he tohunga kē nei ki te kōrero Māori, otirā, he tohunga kē ake i te mahi a te Māori.

I taku mātakitaki ake me taku whakarongo atu i te wā e whaikōrero ana tēnei

momo, kua whakaae noa ngā iwi o taua huihuinga. Ko te whakaaro e kōripo nei i

taku ihomatua, mena e whakaaehia ana nā runga i tō rātou matatau ki te kōrero

Māori, tēnā kua whakaaehia rānei i tō rātou kaha ki te putaputa ki waenganui i te

iwi Māori, me te aha, kua mana i roto i te iwi? Tēnā tātou ka hoki whakamuri ki te

takiwā o te hainatanga o Te Tiriti o Waitangi me te hora haere o te hunga

mihingare, pēnā i a Bishop Jean Baptiste Francois Pompallier,36 pēnā i te hunga

whakamāori pukapuka, ko William Colenso tētahi (Mackay: Pae tukutuku). Ka taka

mai ki te hunga whakapukapuka kōrero, pēnā i a Te Wiremu (H Williams),37 i a Te

Pēhi (Elsdon Best), i a Kerei (George Grey), i a Hone Waiti (John White), i a

Murumāra (John Moorfield), i a wai ake rā. Hei tā Reilly (Kōrero Whakamārama,

2005): “. . . certain qualified Pākehā have spoken, it seems.” Nā te Māori anō tēnei

momo i whakamana nā runga i ā rātou whakatutukitanga i te taha ki ngā Māori, nā

reira, tērā pea i whakaaehia anō te whaikōrero a te hunga nei, ka kīa hoki he

36 “He arrived early January 1838 in Aotearoa New Zealand and worked for thirty years to bring the Catholic faith to the people of this land. He was helped by Maori won to the faith before his arrival, priests and brothers of the Society of Mary, immigrant Catholic families from England and Ireland, Sisters of Mercy, and other Religious. He was quick to learn both English and Maori. He founded missions in 16 different places throughout the length of our country. He had a close relationship with many Maori leaders. Few New Zealanders, including Catholics, know about the contribution made by Bishop Pompallier at the signing of the Treaty of Waitangi. There he insisted that a clause be added which would guarantee the right of religious freedom for all. . . . Since his arrival in 1838 he had a close relationship with many Maori leaders" (The Return of the Remains of Bishop Pompallier: Pae tukutuku). 37 “However, Herbert will be best remembered for his scholarship in the field of Maori language. His grandfather, William, had published the first substantial Maori-to-English dictionary in 1844. Enlarged editions, edited by Leonard, appeared in 1871 and 1892. For 15 years Herbert worked on a further revision. In January 1906 he had the opportunity of examining the collection of Maori manuscripts deposited in the South African Public Library at Cape Town by Sir George Grey (and he was responsible for their eventual return to New Zealand). Finally, in 1917, the greatly enlarged fifth edition of A dictionary of the Maori language was published under the auspices of the Polynesian Society by the Government Printer. This meticulously edited enhancement of earlier editions established the dictionary as the unsurpassed record of a Polynesian language, and Williams as the major Maori linguist of his day. It earned him honorary doctorates in literature from the Universities of New Zealand (1924) and Cambridge (1925)” (Biggs, Bruce: Pae tukutuku).

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whaikōrero. Tērā rānei ehara ā rātou kōrero i te whaikōrero nā te mea ehara rātou i

te Māori? Arā anō ngā māngai a te Kuīni o Ingarangi i tū hei kaiwhakamāori-

kaiwhakapākehā i ngā whakawhitinga kōrero mō Te Tiriti o Waitangi. He

whaikōrero ā rātou, kāo rānei? He mea whakapuaki e Reilly (Kōrero

Whakamārama, 2005) ōna huatau e pā ana ki te whakaeke marae a ngā momo

umanga Pākehā:

I’ve often thought when Crown agencies, for example, visit marae it would be best if they did their own whaikōrero rather than ‘employ’ a Māori to do it for them (a kind of token face). I’ve seen Pākehā dominated organisations virtually ‘require’ one of their Māori members to speak even when it’s clear that they are not skilled either at language or whaikōrero. I think this rather cruel . . . as if Pākehā expect all Māori to be able to whaikōrero. Yet perhaps Māori prefer that than a Pākehā speaking?

Inā hoki, kua nui ngā tautohetohe mō te ōritetanga o te iwi Pākehā me te iwi Māori

i Aotearoa nei, kua ara mai ko te kaupapa e kīa nei ko te ‘kākano ruatanga’, arā,

‘bi-culturalism.’ Ki te kaha te whakahē a Ngāi Māori i te whakauru me te whai

wāhi mai a Ngāi Kiritea i roto i ngā whakahaere Māori, he rongoā tēnei i te

wehewehe o ngā iwi? Ka kaha anō te tipu ngātahi? He kaupapa tautohetohe anō

tēnā.

Kua paku kōrero au mō te whaikōrero a te iwi Pākehā, engari, ka pēhea hoki a Ngāi

Iwi Kē? Kua tau whānuitia a Aotearoa e te hunga manene mai i ngā tōpito katoa o

te ao, he whaiwhai mātauranga, he whaiwhai mahi kē rānei te take. Kua tīmata anō

rātou ki te ako i te reo Māori, ki te ako hoki i ngā tikanga Māori pēnei i te noho

marae, i te whakaeke marae. Ko au noa tēnei e kī ana, nāwai ā, kua manako anō

ētahi o rātou ki te noho ki te pae, ki te tū ake hoki ki te whaikōrero. Kāore e kore, i

runga i te whakaaro nui o ngā kaumātua kia whai wāhi ai ngā manuhiri ki te

whakaputa kōrero, ka āta whakakipakipahia hoki e ngā kaumātua Māori o te

tangata whenua kia tū mai a Ngāi Iwi kē ki te whaikōrero. Nā te whakaaro

āroharoha, whakaaro rangatira, nā te ngākau māhaki i whakangāwarihia ai ngā

tikanga. Ko te mānukanuka o Tahuri (Kōrero Whakamārama, 1996) i te

whakangāwaritanga o ngā tikanga ‘kei hea rā he mutunga, inā pērā ana?’

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10.15 He kapinga kōrero

He kaupapa nui kei mua i te aroaro o Ngāi Māori i runga i te rerekē haere o te

oranga o te iwi me tā rātou ngana ki te pupuri i ngā tikanga Māori. Hei tā Pearce

(1968: 118):

To try to live in the past was to show unrealistic defeatism, but to abandon the heritage of their ancestors completely in the attempt to acquire pakeha culture was like starting to cross a dangerous mountain river without a rope.

I runga i te kaupapa pupuri, me pēhea e taea tonu ai te whakarata i te iwi whānui i

runga i ngā whakawai o te wā? E kī ana a Kereopa i roto i tā Moon (2003: 113),

‘Whaikōrero has been breaking down because of a lack of understanding.’ Nā reira,

kei a Tauroa (1986: 13) ngā kōrero akiaki i te hunga tauhou ki te ao Māori, otirā,

hei ako hoki i te hunga Māori i pakeke tauhou kē mai ki ō rātou taha Māori, ki ō

rātou iwitanga rānei:

A culture cannot be learned from a textbook. True understanding and appreciation are possible only from first-hand experience. This has been recognised by both Maori and Pakeha; so, since many Pakeha people have expressed the desire to take part in a “marae experience”, Maori people, aware of their sincerity, are now making special efforts to make marae more widely available to visitors seeking to learn. . . . the Maori has made few concessions to the presence of non-Maori visitors. Maori have continued to maintain customs that they have developed and nurtured for many, many generations. It is essential for all New Zealanders that the Maori maintain the integrity of their culture rather than permit adjustments that are simply intended to make it easier for the non-Maori to fit in.

Kei konei ahau e whakaaro ana, mehemea ia e tika ana rānei kia aro mai te iwi

Māori tonu ki ēnei kupu tohutohu a Tauroa, inā, nā tātou, nā te Māori tonu i

whakarerekē ā tātou tikanga marae. Kāore rawa a Tauiwi i tae mai ki ngā marae o

te motu me te kī me pēnei, me pēnā rānei ngā whakahaere i runga i te marae. Nā

ngā tāngata whenua o ia marae ēnei āhuatanga i whakarite, nā reira, kei a tātou

tonu, ‘kei roto tonu i ō tātou ringaringa.’ Kei noho tātou ka whakapae noa i ngā wā

katoa nā Tauiwi i pērā ai, ka mutu, ka whakapae noa tātou nō rātou te hē. Ko tā

Kāretu (1978: 67, 69, 72) e whai ake nei, he whakaoho noa i te Māori ki te wāhi ki

a ia, inā:

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It is in recent times that kawa has degenerated in some areas into confusion. The fact that tribes are now actively trying to revive and retain their kawa with as little compromise as possible means that people feel again that there is something of value in such observance. . . . . . . Many tribes are now settling for convenience rather than what is considered to be correct, and it is this aspect that worries people like myself. It makes all observance of kawa meaningless and useless. . . . . . . What is the ideal situation? . . . The experts are still here to teach those who wish to learn, the experts are still here to encourage the keen, the experts are still here to show people how, if only they are prepared to listen and learn. What should be avoided is further compromise and further watering down of kawa to suit the ignorant and the people who say it is anachronistic and time-consuming.

He āroharoha nō te iwi Māori i ēnei rā kua kore rawa e pērā rawa te tū mārō me te

whakahēhē i ngā hapa o tētahi kē. Tērā pea ko ngā takahanga tikanga e tere rīria ai i

ngā wā o mua, ka kore e kaha te whakatikaia i ēnei rangi. Ko te kaupapa e

kōrerohia nei ko te ‘aroha,’ inā te tauira i whakamāramahia e Awatere (n.d.: 34):

I runga i ngā whaikōrero, i aroha a Ngāti Pikiao ki a mātou, kore rawa mātou, i āritatia mō te tae pō. Ko ngā tikanga me ngā kōrero, e tika ana ki te marae mahia ai, i mauria katoatia a i whakaotia ki roto o te whare nui. I muri o te tuatoru o o mātou kai-kōrero, ka karangatia kia haere ki te kai.

Kāore he kōrero i kō atu i te whakahau kia puritia mai e te iwi Māori āna

whakahaere. Nā te tahito hoki o ngā whakahaere kua tino nui te mana o ēnā

whakahaere. Kua nui te mana nā te mea he tapu tahito tēnā. He mea tuhi i te

pukapuka a Walsh (1971: 45) ētahi o ngā kōrero i puta i te pūrongo a te New

Zealand Educational Institute e pēnei ana:

It is a measure of the strength of Maori culture that it has survived five generations or more of active suppression . . . . The Maoris have a strong sense of cultural identity which they have a determination to preserve. If it were not so, Maoritanga would long ago have succumbed to the pressures to which it has been, and is being, constantly subjected . . .

Kei roto i ngā kupu a Koro Dewes e whai ake nei te whānuitanga, te whāroatanga,

te hohonutanga, te tiketike o ngā whakahaere Māori.

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Maori ceremonial (te kawa o te marae) and Maori oratory (te kawa o te whaikorero) best display the integration of individuals and groups, male and female, young and old, noise, speech, chant and melody, gestures, dance and musical accompaniment, traditional and spontaneous renditions, weeping, wailing and laughter. Maori oratory, which is quite dissimilar to Pakeha public speaking, is fused together to give the speaker diverse ways of expressing thoughts and feelings, and its mastery is the pinnacle reached by one well-versed in the oral arts in all their aspects; . . . (Dewes 1977: 55-56).

Hei whakamutu noa ake i ēnei kōrero, ko ngā kupu akiaki a Kāretu (1978: 78) e kī

nei:

Kawa to me epitomises the role of the tangata whenua and the manuhiri in the marae situation with the great respect that it demands of each for the other. To welcome someone, and to be welcomed warmly with all the attendant rituals, is a moving experience. To never again be drawn forward with the karanga, to never again hear the kuia call farewell to the dead, to never again hear the eloquence and excitement of the whaikōrero and waiata, to never again enjoy the warmth of the wharenui, a warmth engendered by all these elements - all this would be to witness the death of part of the justification for human life.

Nā reira, kua kōrerohia ngā rerekētanga me ētahi pitopito whakaaro e pā ana ki tōna

rerekē haeretanga, nā, ko te kīanga e pā ana ki te ahunga o te whaikōrero he pēnei

kē, ‘ko wai ka hua, ko wai ka tohu?’ He ahunga whakarunga, he ahunga

whakararo? He ahunga whakamua, he hokinga whakamuri kē rānei? E aua. Hei

ahakoa, ko te mea ia e mōhiotia nei, e whakapaetia mārikatia nei rānei e au, e kore

tēnei o ngā ‘kura’ e ngaro hei roto mai i ngā tau tata, hei roto rānei mai i ngā tau kei

tawhiti. Engari anō tōna āhua, kua kore pea tēnei e mau pēnei i tōna āhua i te rā nei.

Ahakoa ka rerekē ētahi āhuatanga o runga i te whenua, ko au noa tēnei e kī ana, ko

te whenua onemata i pārekereketia ai te whaikōrero, e kore rā e ngaro. He aha au i

kōrero pēnei ai, he aha au i pono ai ki tēnei kī āku, he whakapono nōku, e

mātorotoro ana te whaikōrero ki ngā whenu maha o te ao Māori; ko te reo Māori,

ko te whakapono Māori, ko ngā atua Māori, ko te mātauranga Māori, ko te tapu o te

tangata, ko te aroha o te tangata, ko te wheako o te tangata, ko te tipu o te tangata,

ko te mana o te tangata me te mana o te kaupapa, ko te whakaaro manaaki o te

tangata i te tangata me tāna manaaki i te kaupapa. Kei raro e rahurahu ana, e torohū

ana, te waiaro o te tangata, inā, koinei, ki a au, te kaupapa matua e paihere ana i ngā

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tikanga me ngā whakaritenga e whaiwhaihia ana e te tangata whaikōrero. Nā runga

i te tini o ngā kaupapa e whai pānga nei ki te whaikōrero, me te tini o ngā kaupapa

e whai pānga atu ai te whaikōrero, i kīa ai tēnei tuhinga ko te ao o te whaikōrero,

hei ahakoa, me kī noa ake ahau, he kura tēnei ao; he kura wānanga whakanukunuku

i tēnei marae ki tēnā whare, ki tēnā hōro, ki tēnā tari, ki tēnā motu. He kura

wānanga tuku iho ki tēnā reanga, ki tēnā whakapaparanga. He mea kauhau e Rewi

(2003: 3) te whakatauritenga o te mahi whaikōrero ki te mahi a te kaiwhakaako

kura, inā, ki tāna titiro:

I believe that the speakers have more than just the one primary function of welcoming visitors. As I observe speakers on marae I view my own role as the teacher in a learning institution as actually being reversed. I observe and learn, as do innumerable others who have assembled, and I and they must appreciate the free education offered by the marae institution. The marae has become the classroom and those who have the right to speak its educators, and those who have not yet earned that right are the passive students who have attended because of a form of ‘voluntary obligation’.

Ehara hoki i te mea e tū kau ana te kaikōrero mō taua rā anake; kua tuia te aho o uki

hei whakaitanga māna e kikī ai taua whiri ā pā noa ki ngā reanga e whai ake ana. Ki

a Binney (1984: 346-347):

In traditional Māori thought there is a continuing dialogue between the past and the present. . . . Ancestors appear to the living, the living assume the actions of the ancestors, and history is thereby renewed. . . . On the marae, a man speaks in the name of his ancestors. His knowledge and mana are derived, at least in part, from them. The past, then, conveys the wisdom which lies before him and is thereby brought into the present. The tikanga ‘correct ways’ come from the past. The myths and the historical narratives, by their telling and retelling, keep alive the exploits of the cultural heroes and so provide the cultural presuppositions which structure human action. They convey social “messages” and warnings (Walker 1978: 31-2) but, as in all oral traditions, also allow new meanings to be brought forth.

Ko te reo ia te kaituitui i te kura nei, inā te kōrero a Stirling (Kōrero

Whakamārama, 2005): “Ko te reo te waka wairua o ō tātou mātua tūpuna e rere nei

i te ao.” Heoi anō tā tēnei kīanga nei he paihere i ngā reanga mā te reo. Kia kapohia

atu ngā kupu kōrero mai i ngā tīpuna, inā, ko rātou ngā kaipupuri kōrero, kātahi ka

340

whakaūtia ki te hinengaro. Me pūmau ki te reo me ōna kōrero, me pūmau ki te

whaikōrero me ōna kōrero. Mā konei te ‘kura whaikōrero’ e ū, mā konei te ‘kura

whaikōrero’ e eke, mā konei e pūmau te ‘kura whaikōrero’ atu i te kura tai tata ki te

ake ake o te kura tai tuatawhiti. Ahakoa ko wai, ahakoa kei hea, ahakoa he aha te

kaupapa, he kura nui te whaikōrero i takea mai i te pū whakapono Māori, he kura

roa te whaikōrero e mau katoa ai te wairua Māori i roto i āna mahi, kia tihē te

mauri, kia ora te mauri, ka “tihē mauri ora.”

341

Rārangi Kupu Hou Hinonga: business enterprise

Ihonui: balanced, equilibrium

Kātipa: official

Kauwhata porohita: pie graph

Kete kīanga: oral formulaic speech

Kīanga kete: oral formulae

Kīanga: stockphrase, formula

Kounga: quality

Mīta: taxi meter

Ōkawa: formal

Ōpaki: informal

Ōritetanga: equity

Papatau: table

Tahatahi: unbalanced

Tāhuhu whakaaro: theory

Take tikanga tangata: anthropology

Takotoranga kōrero: grammatical constructions

Tikanga-whakapono: cultural concept

Tipurangi: spontaneous

Whai matarua: containing dual meaning

Whakaaweawe: inspirational

Whakahaere motuhake ā-wāhi: formalization

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Whakapae: diagonal

Whakapuakanga: declaration

Whakatakanga kōrero: allusion

Whenua rāwhaki: continent

343

Ko Ngā Puna Kōrero E whā ngā wāhanga o Ngā Puna Kōrero, ko Te Rārangi Tuhinga tō mua, ko He Pū

Rīpene, Rīpene Ataata, ko He Pū Ipurangi, ko He Pū Kōrero tō muri. Ko tā Te

Rārangi Tuhinga he whakarārangi mai i ngā tū momo tuhinga i whai wāhi mai i roto

i tēnei rangahau. Ko tā He Pū Rīpene, Rīpene Ataata he whakarārangi mai i ngā

rīpene pupuri kōrero i rangona ai ētahi kōrero e hāngai ana ki te kaupapa, he

whakarārangi mai hoki i ngā mātaitanga rīpene ataata i kitea ai, i rangona ai hoki

ētahi kaikōrero. Ko tā He Pū Ipurangi he whakarārangi mai i ngā hokikitanga pae

tukutuku e mau ana ētahi kōrero, ā, ko tā He Pū Kōrero, he whakarārangi mai i ngā

tāngata i rangona ā-taringa tonu atu ai e au e kōrero ana, inā hoki, ko te nuinga o

ēnei ko ngā tāngata i: a) uiuitia, inā i whakautu pātai mō te whaikōrero, e)

whakawhiti kōrero tahi me au mō te whaikōrero, i) homai i ngā kōrero

whakamārama mō ngā tini āhuatanga o te whaikōrero.

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1995. Tupe, Hieke. Ngāi Tūhoe me Ngāti Raukawa, Kaumātua. Uiui. 16 o Whiringa-ā-

nuku, 1996. Waiariki, Eric [Whitu]. Ngāi Tūhoe, Kaumātua. Uiui. 18 o Pipiri, 1996. Walker, Ranginui. Whakatōhea, Tākuta. Uiui. 18 o Poutū-te-rangi, 1998. Winiata, Wīhapi [Hapi]. Te Arawa, Kaumātua. Whakawhiti Kōrero. 19 o Whiringa-

ā-rangi, 2002.

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He Āpitihanga

Te Āpitihanga A: Ko Ngā Pātai

Ko ngā pātai i whaiwhaihia hei whakakao mai i ngā whakaaro o ngā pākeke, koia ko

ēnei te rite, ka mutu, koinei ngā tū pātai i whakautua e te nuinga o ngā kaikōrero. Ehara

i te mea e pēnei ana te āhua o te tuku i ngā pātai ki ngā kaikōrero, inā, i ētahi wā, he

mea tuku noa rātou kia kōrero, ā, ko tāku noa he whaiwhai ake i ngā kaupapa kāre i

kōrerohia e rātou.

He aha te whaikōrero?

He aha te mahi a te whaikōrero?

I puta mai tēnei tū mahi, arā, te whaikōrero, i hea?

He aha te rerekē o te whaikōrero i te mihi, te kōrero i runga marae, te kōrero i roto i te

whare?

Ko wai ngā tāngata e tika ana kia whaikōrero?

He pēhea te tuku i te mana kōrero?

Ko wai ngā tāngata e whakaaehia ana kia whaikōrero?

He pēhea te whakaako i ngā kaikōrero?

He pēhea te tū a te wahine ki te whaikōrero?

Kia hia ngā kaikōrero?

He aha te mahi a tēnā kaikōrero, a tēnā kaikōrero?

Mā wai e waahi ngā whaikōrero? Mā wai e whakakopi ngā whaikōrero?

Nō hea te tauira ‘tauutuutu’?

- he aha ngā painga o tēnei momo whakahaere?

- he aha ngā uauatanga o tēnei momo whakahaere?

Nō hea te tauira ‘pāeke’?

- he aha ngā painga o tēnei momo whakahaere?

- he aha ngā uauatanga o tēnei momo whakahaere?

He aha ngā āhuatanga e rerekē ai tētahi kaikōrero i tētahi?

He aha ngā āhuatanga e maumaharatia ai e ngā kaiwhakarongo, otirā, he aha ngā

pūkenga o te whaikōrero?

He pēhea te waihanga o te whaikōrero?

363

He pēhea te whakareri mai a tēnā, a tēnā, i mua i tana tū ki te kōrero?

He pēhea te huataki, he pēhea te whakamutu a tēnā, a tēnā, i tana whaikōrero?

He pēhea te tū a te kaikōrero?

He pēhea te āhua ki ngā kākahu o te tangata whaikōrero?

He aha ngā whakaritenga o te whakatakoto koha a te tangata whaikōrero?

He aha ngā ritenga o te pae kōrero?

He aha i rerekē ai te āhua o te whaikōrero?

E ahu pēhea ana te whaikōrero hei ngā tau kei te heke mai?

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He Āpitihanga

Ko Āpitihanga E: Ko Ngā Tauira Whaikōrero Kei konei ngā kohinga tauira whaikōrero e taea ai te kite ngā momo whakatakoto.

He mea kape mai te nuinga o ēnei tauira i ngā tū rīpene ‘DAT’, arā, Digital Audio

Tape, e pupuritia ana e Te Reo Irirangi o Aotearoa i Ākarana. He mea kape noa mai

ētahi i te pukapuka a Brooke-White 1981, Whaikoorero: Ceremonial Farewells to

the Dead. Ko ngā mea e karangatia ana he ‘MPT’, he mea tiki mai i ngā rīpene e kīa

ana Māori Programme Tapes, he kōrero mō ngā kaupapa kōrero e rua o te wāhanga

Māori o te reo irirangi, arā, ko ‘Te Reo o te Māori’ me ‘Te Reo o te Pīpīwharauroa’.

Kua ngana ahau ki te whakamārama atu a) ko wai te kaikōrero, e) ko te hononga ā-

iwi o te kaikōrero, i) te wāhi whaikōrero, o) te kaupapa o te huihuinga i whaikōrero

ai te kaikōrero, u) te taitara o te tauira whaikōrero, ha) mena nō te pae tangata

whenua, nō te pae manuhiri rānei te kaikōrero, he) ngā wehenga o te whaikōrero.

Kua tuhia mai hoki ēnei nā runga i te āhua tuku a tēnā kaikōrero, a tēnā kaikōrero,

piki, heke, katoa atu. Ko tētahi o ngā mate nui o ēnei, kāore i tuhia te rā i

whaikōrero ai te hunga nei. Kua tohua te whakatakanga o ngā pū “h”, “w”, inā te

reo ā-iwi mā te tohu “`”.

Kei noho te kaipānui, ka pōhēhē, katoa ēnei tauira whaikōrero he whakaataata i te

kōmata teitei o te whaikōrero. He whakaata noa tā ēnei i te whānuitanga, i te

rerekētanga o te whakatakoto me ngā momo whakahuahua mō roto. Ko ētahi o ngā

kaikōrero he akonga tonu, he pūkenga ētahi, ā, he tautōhito ētahi.

365

Tauira Whaikōrero 1 a) Kaikōrero Haimona Snowden e) Iwi Te Taitokerau i) Te Wāhi

whaikōrero ?

o) Kaupapa ? u) Puna rauemi Radio New Zealand, Dat Tape, Dat275-1, Side A. (3’21”-

11’50”) Ngā Tāonga Kōrero (Te Reo o Aotearoa Archives) Vol.4

ha) Pae Tangata whenua he) Ngā wehenga Whakaaraara Tau(parapara)

Tihei mauri ora ki te whaiao, ki te ao mārama Ka nukunuuku, ka nekeneke Ka nukunuuku, ka nekeneke Titiro ki ngā wai o Tokerau e hora nei me he pipiwharauroa ki tua, takoto te pae, takoto te pae. Papā te wharitiri hikohiko te uira, i kanapu ki te rangi, whētu ki raro rā rū ana te whenua e

Mihi ki te mōrehu kaiārahi

Mihi ki Te Kāhui

Ariki Whakaraara Mihi/poroporoaki

i ngā mate

Te whaea o te motu, e Kui, e Whina, e tū ana i runga i te wehi, ko te hiahia ko tō mana hei konei au nei hei tautoko i te kaupapa whakatau i tō tāua iwi. Te Ata-i-rangi-kāhu, te ariki nui, kōurua ko tō hoa rangatira, tēnā koutou, tēnā koutou, tau atu anō hoki te kāhui ariki nui tonu. Te mana, te tapu, te wehi, te ihi. Haramai anō rā i tēnei tau whakamaharatanga ki te hāinatanga o te Tiriti o Waitangi. Haere mai i ngā āhuatanga o te wā. Haramai anō hoki i raro i ēnā maunga whakahī o ō tātou mātua tūpuna. Ngā mātaawaka e tau nei, ngā hau e whā, ngā iwi o te motu katoa. Nau mai, piki mai, kake mai. Nā reira, kia hiwa rā, kia hiwa rā. Kia hiwa rā i tērā tuku, kia hiwa i tēnei tuku, kia whakahiwaia hoki te papa tapu e hora nei hei pikinga mai mō taku manu, hei kakenga mai mō taku manu, nā reira, piki mai, kake mai, nau mai. Ahakoa he kaupapa tapu tēnei, ka maumahara ki a rātou te kāhui wairua kua wehe atu nei i mua i a tātou, i raro i ō tātou maunga whakahī, i roto i ō tātou whare tangihanga. He poto noa iho rā hoki te kōrero mō rātou, kāti anō, ko tēnei,

366

Mihi ki te hunga

ora Kōrero

āpiti hono, tātai hono, koutou te hunga wairua kua wehe atu nei, kua takahia atu te ara whānui e ngā mātua, e ngā tūpuna, nā reira, moe mai koutou, moe mai koutou, moe mai koutou. Tātou, ngā mahuetanga iho, tēnei anō tātou ka huihui mai ki tēnei papa tapu o ō tātou mātua tūpuna, nā rātou nei tēnei tāonga, te tiriti i hāina, hei whakawhanaunga i a tātou ngā iwi o Aotearoa, nā reira, ngā rangatira o ēnā o ō tātou marae maha kua tatū mai nei, kua tae mai nei i runga i tēnei kaupapa i tēnei rā, heoi anō rā ka whakapakari ake ki te whakatau atu i a koutou kua tae mai nei. Ka hoki ki ngā mahara, tō tātou rangatira matua i tūria ai tēnei marae tapu o ō tātou mātua i ngā tau kua pahure ake nei, i te rā, i te rā nei, ahakoa kua ngaro ia, kei te mahara tonu kei konei ia i roto i te wairua hei tautoko i ngā kaupapa e whakahaeretia nei e tātou i tēnei rā, te manaaki e te Tiriti o Waitangi. Nā reira, koia tēnei ko te reo o Te Taitokerau ki a koutou katoa e tau mai nā, e ngā iwi, e ngā hau e whā, e Kui mā, e Koro mā, e tama mā, e hine mā, te rangatahi, tau atu anō hoki ki taku `hānau i heke mai nei i Te Aupōuri, Te Rarawa, Te Kawariki, ahakoa kei hea koutou haramai, haramai, haramai. Kei te mōhio tonu ki tā koutou tono i ngā tau kua pahure ake nei, heoi anō rā, ko tēnei, haramai koutou, ahakoa ngā `hakaaro, he maha tātou kei konei, he maha ngā `hakaaro, he maha ngā kaupapa. Nō reira, kua tae mai koutou ahakoa nō hea koutou, nō hea koutou, i hīkoi mai nei me ō koutou `hakaaro, hare mai. Te reo tēnei o Te Taitokerau e mihi atu nei ki a koutou, ki te iwi whānui tonu i te rā nei, nō reira, hare mai, hare mai, hare mai. Nō reira, e te whānau, e kore e maha atu ngā mihi, e te rangatahi, i ā koutou tono he tono kia huihui tātou te iwi Māori ki te marae o ō tātou mātou tūpuna i raro nei i ngā tau, ā te tau e tū mai nei i te whā me te rima o ngā rā o Pēpuere. Hoinō tēnei, he tono nā koutou. Hoinō tāku he whakaatu mehemea kua tutuki tērā kaupapa, kei te pai tonu. Ki ngā rangatira, ki ngā kaumātua o Te Taitokerau, nā reira, hoinō tēnei he whakaatu i tā koutou tono, e mihi ana i a koutou Ngāti Awa, e mihi ana ki a koutou, nā te mea, i tērā tau rā, i konei anō koutou e manaaki ana i tērā o ō tātou marae, hāunga te, i runga i te kaupapa o ō tātou waka, engari ko te manaaki i te manuhiri i tērā ō tātou marae, nā reira, tēnā koutou. Ngā mihi whānui ki a koutou, kua oti te mihi ki a koutou, hoianō he tautoko tēnei. Nā reira, e te whānau, ahakoa pēhea ngā whakaaro me hoki anō ki tērā tau, 1990, ngā kaupapa i tutuki i tērā tau. Te rangatahi, nā koutou ngā kaupapa i tutuki ai, nā mātou ngā kaumātua i hora te whakaaro ki mua i a koutou, nā koutou i whakatinana, nā, tū ana tērā hui rangatira i tērā tau. Mai i tērā tau ki tēnei, kei te haere tonu, kei te mana tonu, nā reira, te hiahia kia pēnei tonu ā ngā tau e tū mai nei, nā reira, kāhore rā e whānui atu te mihi atu ki a koutou te whānau, hoianō, te whakawhaitai

367

whakakapi waiata

(whakawhetai) tonu ki te wāhi ngaro mōna i pai ki te manaaki, te tiaki i a tātou, nā reira, huri noa, huri noa, te whānau Tenā koutou, tēnā koutou, kia ora huihui tātou. Waiata-ā-ringa nā tētahi kura tuarua

368

Tauira Whaikōrero 2 a) Kaikōrero Tā Himi Henare (Sir James Henare) e) Iwi Te Taitokerau i) Te Wāhi

whaikōrero Waitangi?

o) Kaupapa Hui-taha wairua? u) Puna

rauemi Radio New Zealand, Dat Tape, Dat275-1, Side A. (16’27”-29’50”) Ngā Tāonga Kōrero (Te Reo o Aotearoa Archives) Vol.4

ha) Pae Tangata whenua he) Ngā

wehenga Mihi ki te

hunga ora

Tēnā koutou i hāpai ai i te amorangi ki runga hei whāinga atu mō mātou mō te hāpai ō o muri. Ngā minita o te taha kikokiko, tēnā koutou, me ngā mema o te whare paremata. Tēnā koutou ngā kaihautū o te iwi Māori. He mea whakamiharo tēnei, ko ngā minita o te taha wairua, ko ngā minita o te taha kikokiko me ōna kaihautū, kei konei katoa. Tēnā koe te minita mō ō kōrero ātaahua, kua whakaatutia nei e koe i tēnei rūnanga, i tēnei huihuinga nui rawa atu. Tēnā koe mō ngā whakamārama, mō ngā whakaaro ōu ake, o te minita Māori, me ō te kāwanatanga hoki. I karangatia ai ahau kia tū atu ki te kōrero, kei aku rangatira e tau nei, puta noa o te motu, koutou katoa. He kūare nōku ki te kōrero Pākehā, ka karangatia tēnei hui. Whakaaro ahau he Māori ahau, me kōrero Māori au. Ko wētahi kei te kī mai, kāo, he Pākehā ētahi o tātou, me kōrero Pākehā koe, kia ahatia. Poto noa ake tēnei kōrero, ko te tono mai ki a au kia whakamārama ake au i te hītōria o tēnei marae e tau nei tātou. Ki te huri atu koutou ki muri nā i te hanga tamariki e noho mai nā, i ngā papa kōhatu e tū mai nā, ko te wāhi tēnā i hui ai ngā āriki o Ngā Puhi, i wānanga ai me hāina rānei te tiriti, kāore rānei. He wāhi tino tapu i ōna rā. Tōna ingoa, ko te Taurangatira. Hei ingoa tēnā ngā papa kōhatu. Ka pātai ngā tamariki nei ki a au ki hea, te whare hui nei tū ai, ka whakaatu au ki konei, te taha o te Taurangatira. I te rima o ngā rā o Pēpuere, i te tau whā tekau te tau, ka whakawhiti mai Kāwana Hopihana i runga i tana manuao, whakawhiti mai ki konei i tāwaahi nei. Ka tūtaki ki ngā rangatira o Ngā Puhi i reira ka whakatakoto i tana kaupapa, i tana whakaaro kia hāinatia te Tiriti o Waitangi. Nō te ahiahi ka hoki iho ngā rangatira o Ngā Puhi ki konei ka wānanga rātou, āe rānei me hāina te Tiriti o Waitangi, kāore rānei. Ko te wāhi i noho ai rātou, i kōrero ai, kei konā tonu i te hanga tamariki e noho mai ana. Ka kiia ko Te Taurangatira, he tapu i ōna rā, i konei ahau i te wā i hikitia ai te tapu e ngā kaumātua kua mate atu. Koia nā i tohungia ko te tāima hui mō tātou ki konei, ko te wāhi i noho ai ngā rangatira o Ngā Puhi ki te whiriwhiri ‘āe rānei me hāina te Tiriti o Waitangi, kāore rānei’. Nō te pō, i te ata pōuri o te ono o ngā rā o Pēpuere ka whakaaetia rātou ki konei kia hāinatia te

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Tiriti o Waitangi. Ka whakawhiti i te awa o Waitangi, ka piki ki runga te whare o te Tiriti, ka hāinatia e rātou te tiriti i reira. Ko te wāhi i whakaaetia ai e rātou, nā, kei konā te hanga tamariki e noho mai ana. Ko ngā ariki o Ngā Puhi e wānanga ana, ka kīa e rātou ko te Taurangatira. Kāore i te marae rā, engari i konei. He pai rawa atu tēnei hui wānangatanga mā tātou. I rongo ai hoki i hui ai rātou ngā mana, ngā wehi me te ihi o Ngā Puhi i konei. I kōrero ake au i tēnei kōrero kāore hoki i roto i ngā pukapuka hītōria i tuhia ai i tērā wā. Ko te kōrero anō te whakaaro nui o te tangata i runga ake i ō rātou papakāinga hāinatia te tiriti, Kāo, i konei. Ka tohungia e rātou ētahi o ngā rangatira, ā, nō rātou, tokoono pea. Tokoiwa rātou ki runga ki te tū atu ki te kōrero ki a Kāwana Hopihana, ‘kāre mātou e whakaae ki a koe kia noho mai i konei’. Nā rātou anō i whakarite atu i konei. Nōku tonu pea ētahi o ngā tupuna i tū ake. Kāore tātou, te iwi nei tonu, kei te mōhio koia nei tēnei o tā rātou kaupapa. Ka tae ki runga i te ono o ngā rā o Pēpuere, i te ata o te ono o ngā rā o Pēpuere, ka tae mai a Hopihana, he mea tono atu nā rātou kia whakawhiti mai Hopihana, kua whakaae rātou ki te hāina i te tiriti. ka tae mai Kāwana Hopihana ka tohungia ngā rangatira ki te tū atu te kī atu i a Kāwana Hopihana, ‘e hoki koe. Kāore mātou e whakaae ki a koe ka noho mai hei matua mō mātou’. Engari ka mutu te tū atu o tērā ariki ka hīkoi atu ka hāina i te Tiriti o Waitangi, ka hongi ki a Kāwana Hopihana. Tukuna a Kawiti, ka tū atu, ‘Kāore mātou e whakaae ki a koe kia noho mai hei kāwana. Hoehoe noa au o runga o ōku waka, ka puhipuhia au e te Pākehā. Engari ngā mihinare, waiho ake ngā mihinare i konei’. Ka mutu, ka hīkoi atu te kaumātua rā, ka hāina i te tiriti, ka hongi i a Kāwana Hopihana. Nā rātou anō i whakarite atu i konei. I kōrero ake au, he wāhi tēnei kia mōhio ai tātou i te nui o tēnei wāhi e wānanga nei tātou i roto o Ngā Puhi. Koia nei ko ngā papa kōhatu i tūngia mai, e tū mai nei hei tohu whakamaharatanga ki te wāhi i hui ai te rūnanga o ngā ariki o Ngā Puhi i tērā wā. Tā rātou manuhiri, tō rātou hoa i konei, ko Iwikau Te Heuheu, nō Ngāti Tūwharetoa. Kāti taku whakamārama mō te wāhi nei. Poto noa ake. Nō te tau kotahi mano, e iwa rau, e toru tekau, te tau ka whakaurua ngā kaumātua nei i roto i te rūnanga o ngā rangatira o Ngā Puhi, ko te Tiriti o Waitangi. I tērā wā, tekau mā waru anō ōku tau ka uru au i konei. Mātou e hui ana ko te rūnanga o ngā rangatira o Ngā Puhi, Tiriti o Waitangi, ki konā tonu. Ko māua ko Eru Pou ngā tamariki a ngā kaumātua i konei. Ka mōhio mai koutou ka rima tekau mā whā tau, i a au e tū atu nei ko hau anake te morehu o ngā rangatira o te rūnanga o ngā rangatira o te Tiriti o Waitangi. Ko hau anake mea puru atu nei, nā taku kaha tamariki i tērā wā taku whakaurunga atu e rātou i runga i te rūnanga o ngā rangatira o te Tiriti o Waitangi. Ā te ono o Pēpuere, a te Wenerei, ka pau te whā tekau mā rima tau ōku i te pōari whakahaere i te Tiriti o Waitangi. I kōrero ake i ahau i tupu ake ahau i roto i ngā kōrero mō te Tiriti o Waitangi. . . . , ō mātou kaumātua kua ngaro ake nei, kāti, ko au anake anō te morehu i te rā nei. Ka haere hoki ki te pakanga me ngā kuia o Ngā Puhi ko rātou te komiti wahine o te Tiriti o Waitangi, nā rātou ko te whare kōhatu

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Kōrero

whakakapi

e tū mai nei. I kōrero ake i a au ēnei kōrero, whakatu poto atu ki a koutou. Kōrero a te heamana, i whakamārama ahau mō te rā o Waitangi. Poto noa. Tēnei whenua, te Tiriti o Waitangi e kīa nei ko te Tiriti o Waitangi. Nā Kāwana Bledisloe, nāna i hoko mai i te Pākehā terā whenua, te wāhi kei reira nei te tiriti kei runga. Nā Kāwana Bledisloe i te wā i a ia, koia te Kāwana Tianara o Niu Tireni. I te tau toru tekau mā rua te tau, ka hokona mai e ia i tētahi Pākehā mahi pāmu, mahi ahuwhenua, tērā whenua. Nā ngā tūpuna anō o Ngā Puhi i hoko ki te Pākehā, engari nā Kāwana Bledisloe, nāna i hoko, kātahi ka tukua e ia mō te iwi Māori, Pākehā katoa o ēnei moutere. Ka tīmata mai i reira te whakanui i te rā whakamaharatanga ki te hāinatanga o te Tiriti o Waitangi. Ka whakatūngia hoki te pōari kaitiaki o te Tiriti o Waitangi. Nā Kāwana Bledisloe anō, nāna i whakakaupapa te ture. Nō te tau whā tekau te tau ka whakatika tonu ki te haere ki te pakanga mātou. ka whakauru au i mua o te whare rūnanga e tū iho raka e Te Taitokerau kato hei whiriwhiri mō rātou i roto i te pōari whakahaere i te Tiriti o Waitangi. Ka mōhio mai koutou ā te ono o ngā rā o Pēpuere ā te Wenerei ka whā tekau mā rima ōku tau ki te pōari whakahaere i te Tiriti o Waitangi. Nō reira, kei te mōhio ki ngā whakahaere o te rā o Waitangi. I tērā wā, i te tekau mā tahi o te ata, ka noho te wāhi huihui ki reira, mehemea ki te tae ake he minita o te kāwanatanga o tērā wā me ētahi mema paremete, ko ngā Pākehā torutoru me ngā Māori torutoru, ko mātou ki reira me taku whakaatu atu ki a koutou ka tū ahau ki te pōari ko mātou tokotoru ngā mema Māori te pōari o te Tiriti o Waitangi. Ko Korokī, ko Te Riri Kawiti, ko hau. Ko mātou ngā whiriwhiri o te iwi Māori puta noa ki te pōari whakahaere i te Tiriti o Waitangi. Ka mate a Korokī, ka tohungia ko Hepi Te Heuheu hei whiriwhiri i muri i a Koroki he whakahaere mātou i te pōari o te Tiriti o Waitangi. Nā Kāwana Bledisloe i whakauru ki runga i te ture mō Waitangi kia kotahi whiriwhiri mō ēnei rangatira ariki o Ngā Puhi, mō Waka Nene, mō Hone Heke, mō Pōmare, me Kawiti. I tēnei rā ko te uri o Pōmare, ko Tūreiti Pōmare, ko Hepi Te Heuheu, me ahau hoki. koia nei ngā Māori kei mua i te poari whakahaere i te Tiriti o Waitangi. Kāti nei rā ōku whakamārama atu ki a koutou, i te mea, ā te ata māua ko Minita, kei te noho te pōari o Waitangi kua riro ko ia te kaiwhakahaere ināianei i te pōari o Waitangi. Ko te minita Māori, ko te minita o ngā whenua e noho nei ko Koro Wetere. Nō reira, kāore e taea āpōpō, ā te ata āpōpō konei māua kia mutu mai te hui a te pōari, nā, ka hoki mai anō māua ki konei āpōpō. Kāti nei rā ēnei whakamārama, kei ōku rau rangatira mā, ehara i te mea whakahāwea atu koutou i kore ai e kōrero Pākehā ki a koutou, hoianō kia whakatutuki atu i tēnei wā, he kōrero atu anō wāku mō ōku whakaaro mō te rā o Waitangi me te Tiriti o Waitangi hoki, tae noa ki te take i kōrerotia ai e te Minita Māori mō te tiripiunara o te tiriti rā, o te Tiriti o Waitangi.

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Kāti nei rā he kōrero māku mō tēnei wā, tēnā koutou, tēnā koutou, e heke iho ana ki raro, kia ora huihui mai anō tātou

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Tauira Whaikōrero 3 a) Kaikōrero Haimona Snowden e) Iwi Te Taitokerau

i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna

rauemi Radio New Zealand, Dat Tape, Dat275-2, Side B. (0-7’41”) Ngā Tāonga Kōrero (Te Reo o Aotearoa Archives) Vol.4

ha) Pae Tangata whenua he) Ngā

wehenga Tauparapara Mihi ki te atua Mihi ki te

hunga ora

Nau mai, piki mai, kake mai, kua tae mai, kua tae mai, kua tae mai. Ko te mea tuatahi tonu, ko te whakawhetai ki te wāhi ngaro mō ngā manaakitanga maha i manaakitia ai tātou, nā, i āhei ai tātou ki te huihui mai anō ki tēnei marae ki tēnei tau, nā reira, kororia, he honore ki te runga rawa, he maunga-ā-rongo ki te mata o te whenua, te whānau kua tae pai nei i te rā nei, nā reira, te tupuna whare e tū nei, koia tēnei ko te whakamanatanga o te Tiriti o Waitangi, nā reira, tū mai koe. Ko Ranginui ia e tū iho nei, te papa e hora nei, tēnā kōrua. Ngāti Wai, rau rangatira mā, koutou kua tae mai nei te reo whakahuihui i a tātou, te reo o te rā, haramai, haere mai, haere mai. Haere mai, ahakoa he kaupapa kē anō tēnei i tae mai ai, i tau mai ai ki tēnei papa tapu o ō tātou mātua, me hoki ngā maumahara ki a rātou mā, ki te kāhui wairua kua ngaro i runga i ō tātou marae maha. E kore e taea te hipa tēnei kaupapa i waenganui i a tāua, ahakoa kei hea tāua e hui ana me hoki ki te kāhui wairua, me maumahara ki a rātou. I ngā tau maha ko ngā tino taniwha o te Taitokerau ngā kaikōrero o konei. I te rā nei, heoi anō, he hohopu noa iho hei whakatau atu i a koutou. Taea te pēhea? Taea te pēhea i ēnei rā, heoi anō i pai ai, i maia ai te tū ake he tāne kei muri i a mātou hei whakatikatika i ēnei āhuatanga, nā reira, ka whakapakari ake ki te tū ake, e te whānau, haere mai, aratakina mai tā koutou tamaiti, te tamaiti āpōpō nei ka tūkinotia e tāua e te iwi Māori. Ākina, ākina ki te kōrero. Nā reira, hare mai, haere mai, haere mai. I te taenga mai o te Kāwana Tianara ki tērā o ō tātou marae ko te kōrero ki a au, wāku nei kōrero, me kōrero i te reo Māori. Ka tū atu au, nā, kua `hakarerekē. Tā tātou tamaiti e kore kē e mōhio ki tōku reo, nā reira, me huri au ki te reo o tā tātou tamaiti, nā reira, kia manawanui mai Mr minister, Winston, a privilege, a honour to stand here on behalf of our people.Taitokerau welcome you on this sacred marae of our tupuna. All I want to say is I like tō endorse the remarks of the previous speaker where he mentioned something about the putea, or

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Kōrero

whakakapi Waiata Kōrero

whakakapi

a huruhuru e rere ai te manu. Whatever that means. All I want tō say Mr Minister is simply this, if you were here last year you’d recall the tremendous, the greatest festival in the history of Māoridom, tō see so many wakas floating on Waitangi harbour here. Today we are lonely because there are only three wakas down there, what I’m trying tō say is simply this, perhaps you can help us with some way that you might be able tō bring back a few more wakas next year down here, whatever source you might be able tō tap Mr Minister, will be very grateful. We have representatives of some of the wakas which are not here today, but we like tō see them come up with their wakas. We have not . . . stand up, they were coming up under their own steam, but fortunately we had a man here, not from your department, somebody else who offered tō pay for the transport of the wakas. That Mr Minister is all I’m trying tō say, perhaps next year we’ll be able tō see a few more wakas floating down here, nā reira, koutou e Himi mā, koutou, tēnā, mā koutou e āwhina tēnei take. E kui mā, e Koro, . . . hāpai, arataki mai tā tātou whānau e mihi atu nei ki a koe, ngā karakia o ō tātou mātua i a koe e hīkoi nei ki tēnei papa tapu. E kui mā, e koro mā, kāti anō mō tēnei wā, huri noa, tātou i huihui nei, tēnā koutou, tēnā koutou kia ora e huihui tātou He haka nā ngā tama o Ngāti Awa . . .mā tātou ā rātou kaupapa e pīkau, e hāpai, tēnā koutou, kia ora

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Tauira Whaikōrero 4 a) Kaikōrero Bruce Gregory (mema Māori mō te rohe o te Taitokerau)? e) Iwi Te Taitokerau i) Te Wāhi

whaikōrero

o) Kaupapa Pōhiri : Bruce Gregory (mema Māori mō te rohe o te Taitokerau)? u) Puna

rauemi Radio New Zealand, Dat Tape, Dat275-2, Side B. (8’06”-11’34”) Ngā Tāonga Kōrero (Te Reo o Aotearoa Archives) Vol.4

ha) Pae Tangata whenua he) Ngā

wehenga Mihi ki ngā

kaikōrero Waiata Kōrero

whakakapi

He tū tautoko tēnei i ngā mihi, i ngā kōrero o ngā rangatira tū i mua i ahau. Kei a rātau, i ngā kupu tahito, i ngā mātauranga i ō tātou nei tūpuna he tāora i runga i tēnei, tō tātou marae, i waenganui i a . . .. E Te Au, i a koe ki roto i te whareāinga, i te wharemiera parliament, ināianei, e kite ahau i runga i tēnei teheina? o te marae o tō iwi. Ahakoa kei kō he rongo atu au i ngā kōrero nō koe mō ngā take e pā ana i ngā iwi kei runga i a mātou, he tangata tino kaha ki te tū ki roto i te ao o tērā whare, ināianei he titiro i a tātou he aha te āhua o tēnei tangata ki runga i, o roto rā? Nō reira, kei roto i a koe te kaha mō tō iwi he rongo atu i ngā iwi puta o te motu, ko wai tēnei tangata e tū mai nei, e tū mai nei, e tū mai nei?’ Nō reira, nau mai, haere mai. Haere mai ki raro i te pū tūhākari e rere mai ki runga rā, Haere mai i mua o tēnei, tō whare, Te Tiriti o Waitangi. Mauria mai ki te `hakaaro o tēnei tiriti. Ko te mahi he rongo atu i a tātou, ngā kōrero kei roto i a koe, o te tiriti. Kei konei hei rongo atu i a tātou i ngā whakaaro kei roto i a koe, nō reira, e Ngāti Wai, haere mai, haere mai. I te wiki kua pahure ake nei he kite i a koutou ki runga i te marae o Rātana, nā, ka tū ana koe ki reira kei kōrero mō ngā mea katoa. I tēnei hāora, tā, he rongo atu i ngā kōrero pērā, nō reira, e tātou mā, kāhore he kumea o ēnei nā kōrero, engari, e tū ki te tautoko i ngā kōrero i ōku nei kaumātua rangatira e tū mai ki mua i ahau, nō reira, nau mai, haere mai, haere mai, haere mai. Ko te haka ‘Kura Tīwaka’ e hakaina ana e ngā tama o Ngāti Awa. Nō reira, e te minita me tō rōpū, whakatau nei ki runga i tēnei tō tātou nei marae, tēnā koe, tēnā koutou, tēnā koutou.

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Tauira Whaikōrero 5 a) Kaikōrero Haupeke Piripi e) Iwi Ngāti Wai i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna

rauemi Radio New Zealand, Dat Tape, Dat275-2, Side B.(12’20”-23’36”) Ngā Tāonga Kōrero (Te Reo o Aotearoa Archives) Vol.4

ha) Pae he) Ngā

wehenga Whakaaraara Kōrero

whakararata Tauparapara

Kia hiwa rā, kia hiwa rā Kia hiwa rā i tēnei tuku, kia hiwa rā i tēnā tuku Kia tū, kia oho, kia mataara. Ko te kaupapa tuatahi mōku, kia tae au ki kō rānei kia pai ai taku huri atu ki a koutou ki te kōrero ki a koutou katoa kia kite ai waku kanohi, kanohi parori nei i a koutou katoa. Te tai rā, te tai rā Timu ana, e pari ana ki tawhiti nui, ki tawhiti roa, ki Hawaiki rā anō. He tai tapu nā Tangaroa, tērā whaitiri te awa o Mātaatua i haramai ai i te nuku rā, i te ngaru whatiwhati, ka hoki nei koe ki te pō tūāuriuri he kuru tongarerewa taku ika poutapu nā Te Oro, nā Puhi-kai-ariki, ngā hoehoe o te pō, te whetū rere ata ko Tāne-mahuta ka tau .... Hui e tāiki e Nō reira, kua tae mai rā, kua tae mai rā, kua tae mai rā. Kua tae mai rā te tamaiti nei i tatari ai koe me eke kia tae mai ki konei iāianei. Kua tae mai, kua tae mai, kua tae mai. E Haimana tamaiti, tō pānga ki a Ngāti Kurī e noho nei. Ko te whānau Paro, ko Te Akitai, ko Maniapoto, ko [a]hau e tū atu nei ko Ngāti Wai, ko te uri o Hikihiki e noho nei, e noho nei, e noho nei. Engari ngā kino o ngā mahi o Ngāti Weko, kore au e pai i tērā ingoa, nā te mea, e hiahia ana koutou ki a koutou anake ngā moni e kōrero nā koutou. Kua kore koutou e pai kia mōhiotia a Ngāti Wai hei iwi, nō reira, te taumata tapu o ōku mātua tūpuna, karanga mai rā, karanga mai rā, karanga mai rā. Kia huri ake taku titiro ki konei, ki te iwi e mea nei ehara tana maunga i te maunga nekeneke e huna mai rā i raro i te tōtara. Ngāti Blow, koia nā rā te tōtara i kōrerotia ai he peka wai rā kei konā atu nei. Nei nā, e huna ana te pouaka me te hāinatanga o te tiriti i roto, nā reira, takoto mai i te rae o te rākau i kōrerongia ai e Peta Wairua ki a au. Takoto mai, noho mai. Noho mai koutou ki te taha o te tuhituhi nā, o te pānui nā. I kōrerotia ai e tō koutou tupuna, e Te Kooti, i roto i ana waiata ‘e pā tō reo,’ mā ngā rangatira anō te

376

waiata

matua o te iwi Māori e ārahi te iwi ki te hē. Ko te kōrero a Aperahama Taonui e pēnei ana, “E Ngā Puhi. Hipokina te Tiriti o Waitangi ki tōna ake kākahu, kāhore ki te kākahu, ki te kara o Ingarangi.” Kīhai a Ngā Puhi i whakarongo, kīhai i whakarongo. E Ngā Puhi, hei Tā Aperahama Taonui, mōu, kīhai i whakarongo. E kore e tika te tiriti. Ko tēnei whare hei pungawerewere te kainoho i roto, koia nei ngā poropiti o rātou mā e moe mai rā, e moe mai rā, e moe mai rā. Tēnā titiro ake tātou ki ngā waiata a Waikato e pēnei ana, “Te Tiriti o Waitangi kei roto i te moana e” He aha te take i roto i te moana? Tēna, kia hoki tātou te kōrero a Apirana Ngata, “Ko koutou e te iwi Māori he para whenua, he para whenua, he para whenua. Ahakoa pēhea tō koutou haere atu ki roto i te moana, te mātauranga o te iwi tauiwi, ka tuhaina mai koutou ki uta, nā te mea, he para whenua koutou, he para whenua koutou.” Nō reira, e Pēke, ko koe anake te mea hora nei me ngā [tauiwi] nei, kia tā koe kia mangu, ka pērā me Haimona rā, pērā me te korokē e noho mai nei i te taha ki a Haimona, nā, kua tāngia, kua mangu atu i te mea nei, heoi anō te take e puta tērā haupū o Te Aupōuri e noho nei, e noho nei te au[ao] mārama Ahakoa nō Ngāti Kurī, ko te au [ao]mārama tēnei, titiro mai nei, kitea mai ngā niho kua kite au i ngā wāhine rā kua hiahia katoa i taku tamaiti, tā koutou tamaiti mokopuna. Nō reira, karanga mai e te taumata tapu o ōku mātua tūpuna, karanga mai, karanga mai, karanga mai. Kei te hari atu, kei te koa te ngākau kua puta mai te rangatira nei, tētahi taha ōna nō Te Waipounamu, i te ātaahua o tā mātou tamaiti i Whanganui. Peke mai te whetū, harawana kē koia mātou rā, koia kē a Ngāti Wai. Nā wai i kī, koia kē a Ngāti Wai? Koinei i tika a, nā te mea, e pā ana hoki ki tā tāua kōtiro. Ka tika i tēnā, kua mākutungia a Gail. Hei tāku rā, nā reira, karanga mai ō tātou tini mate, o ngā tau, o ngā marama, o ngā wiki, o ngā rā o nanahi nei e korekore… …e hoki mai, ahakoa ko wai he tauiwi nā te mea whanaunga katoa nō tātou ā tātou hunaonga, ō tātou hungawai i ētahi tāima. I ētahi wā, he tauiwi, he tauiwi, he tauiwi. Nā reira, ka hari hei hakarongotanga mai mā Ngāti Blow e tāhae ana nā Ngāti Awa nei i wā rātou haka, pēnei i a Ngāti Awa i mea nei, e Ngā Puhi, nā koutou i tāhae tō mātou waka. Nā tū ake ana a mātou whaikōrero, ‘Taku Rākau e.....’ Ka pai ana hoki tāku nei tāhae mea kē. Homai taku tāhae, māku e kī ake ngā korokē nei, korokē koretake. Tukuna e rātou tō rātou tuahine, tō rātou whaea tupuna kia kauria te waka nei a Mātaatua ‘Kia Whakatāne hoki au i a au.’ Koretake ana werā korokē. Ka pai ki te `hakapai a te korikori kai o te tinana, engari, mangere riro atu i a Puhi-kai-ariki te waka, ka nuihia atu ki tākou, huri ana, hei kōhatu, hei kōhatu, hei kōhatu. Nō reira, i roto i te rā nei ka mahia e rātou he waka hou mō rātou, Mātaatua, ka piri mai ai ki tēnei o ngā waka. E toru kē ō tātou nei waka. Nā, koretake ngā korokē nei te tiaki i tō rātou waka, mā tātou anō e tāhae, kei te pai, kei te pai, kei te pai. Nā, karanga mai koutou, karanga mai koutou, karanga mai koutou. Nō reira, e hoa

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mā, kua nui rawa rā ngā mihi, kua nui rawa kōrero. Heoi nei, tū i te kaitautoko i ngā tokorua nei, i ngā rangatira i mua ake i a au nei. ‘. . . he maunga rongonui e tū mai nei i te marae ko te rerenga kupu a ngā tūpuna, nō Hawaiki mai tuku iho i . . .’

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Tauira Whaikōrero 6 a) Kaikōrero e) Iwi Te Rarawa i) Te Wāhi

whaikōrero Ahipara

o) Kaupapa He pōhiri ki te Kāwana Tianara, ki a Bernard Ferguson pea. whakapuare whare

u) Puna rauemi Radio New Zealand, Dat Tape 3, Dat341-2, Side A. (5’00”-12’52”)

ha) Pae Tangata whenua he) Ngā

wehenga Tauparapara Mihi ki te

hunga ora Pepeha

Waiwai te moana i haerea Puta ki te whaiao, puta ki te ao mārama Tēnei ka unuhia te rito o te harakeke Ui mai ki ahau he aha te mea pai? Māku e kī atu he tangata. Haere mai te manuhiri tūārangi, haere mai, haere mai, haere mai Haere mai te Kāwana Tianara, te reo o te kuīni me tō hoa rangatira, me tā kōrua whānau. Me tō rōpu whiriwhiri, haere mai, haere mai, haere mai Haere mai e te Kāwana Tianara, haere mai ki te aituā i pā ki a tātou i ngā rā tata ake kua pahure nei. I te mate o tō tātou matua, o Sir Winston Churchill, tētahi o ngā tangata i whakatakotoria ai ngā whakahaere i te wā Pakanga Tuarua, i kore ai te kapua pōuri e tau iho ki te whenua, ki runga anō hoki ki ngā tāngata kaipupuri nei te tika. I te rā nei e noho nei tātou i runga i te rangimārie. Nā reira, haere mai, haere mai, haere mai. Haere mai e te kāwana Tianara me tō hoa rangatira. Haere mai. Haere mai ki Ahipara kāmehameha. Ko Whangatauatia[?] te maunga, ko Toakai te tangata. Te moana o Ngātaiaparoro??, te one, Te Oneroa-a-Tohe. Haere mai te kāwana tianara, kōrua ko tō hoa rangatira. Takahi nei i ngā marae e hoe nei ō kōrua iwi Māori. I te rā nei kua takahia e kōrua ngā marae maha o te motu mai i Te Rerenga Wairua, te hiku, tae atu ki Te Ūpoko o te Ika. Ka whiti ki Te Waipounamu, ka tae atu ki Wharekauri, nā reira, haere mai, haere mai, haere mai. Tēnei te nui o te mihi, te hari, me te koa mōu kua tae mai i te rā nei i tā mātou īnoi i tae atu nā ki a koe kia haere mai koe ki Ahipara, ki te whakapuare i tō mātou whare e tū nei. He tau whakamahara nā mātou mō te ōhāki o ō mātou tūpuna. E te whānau i muri nei, kia mau ki te whakapono, kia manaaki, kia atawhai te tangata. He whakamārama. Ko ‘Te Ōhāki’ tuatahi i kōrerotia ki tēnei whenua, nā tō mātou tupuna, nā Poroa. E te whānau, hei tāku

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mātāika whenua, hei tāku mātaika tangata, hei tāku pukepuke whenua, hei tāku pukepuke tangata. [Ki] te whakarāpopoto katoatia ēnei whakataukī i kōrerotia e ō mātou tūpuna, ko te ingoa o te whare e tū nei, Te Ōhāki, nā reira, haere mai te kāwana tianara, haere mai. Tēnei, e te kāwana tianara, hei taupoki mō ēnei mihi i tēnei pōwhiri ki a koe, te Kāwana tianara, kōrua ko tō hoa rangatira, tēnei ahau kei te tuku atu i te koha a Te Rarawa, a ēnei iwi e pae nei me te marae nei. [Whakahautia ana te kaikōrero kia kōrero Pākehā, nā reira, ka pērā ia.]

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Tauira Whaikōrero 7 a) Kaikōrero e) Iwi i) Te Wāhi

whaikōrero

o) Kaupapa He pōhiri ki te Kāwana Tianara u) Puna rauemi Radio New Zealand, Dat Tape 3, Dat341-2, Side A. (14’38”-

17’51”)

ha) Pae manuhiri he) Ngā wehenga Kōrero

whakararata Mihi ki te pae Mihi/poroporoaki

i ngā mate Mihi ki te hunga

ora Mihi ki te marae Mihi ki te whare Kōrero

whakakapi

Your grace, members of parliament, other visiitors, ladies and gentlemen, Mr Wickham said that in this valley you are all one people therefore you paler members of this unified race will pardon me if I talk in the language of this one valley to which you belong. Tēnā koutou e mihi mai nei ki a au. Tēnā koutou i runga i te āhuatanga o ngā aituā e hinga mai nei, e hinga mai nā i ngā marae maha o te motu, huri mai ki ngā aituā o tēnei marae o tātou. Haere e pā mā, e kui mā, haere. Haere ki te pō, ki te pō nui, ki te pō roa, ki te pō tarauri, ki te pō tangotango, ki te pō whēkerekere, ki te pō tē kitea, haere, haere, haere ki ngā tūpuna maha kua rehu atu nā ki te hunga i ngaro i te tangata. Kāti. Tēnā koutou e noho mai nei i te ao tūroa nei. Inā, he waewae tapu ahau, ka mihi atu au ki tēnei marae, tēnā koe e te marae e takoto mai nā, tēnā koe e te whare e tū mai nei. Kia pai anō rā ki a tātau katoa, kua tutuki mai nei koutou i te rā o tēnei rangi. Mōhio katoa koutou katoa, tātau katoa, te reo o tēnei rangi nō ngā mea mate, ngā mea mate o ngā Māori, ngā mea i mate o ngā Pākehā, i tērā o wai, te wai i ngā whare i mua atu nei, nā, tuarua, kua kōrero, kaua e waiho tērā kōrero, ā, ko wai ake ngā toto o ō mātou kuia, me ō mātou tupuna i konei. Kāore mātou i te māharahara mō tērā kōrero, nā, i roto i tēnei wā, Dunkyou [thankyou] ana au ki a koutou katoa, Māori, Pākehā, o ngā takiwā katoa nei kua tatū mai nei i kōnei. Ka nui tēnei, pērā atu tō mātou nui, tō ngā Māori, me koutou i tēnei rangi. Ngā mea kōrero, koutou i muri ake i tā tātau kōrero, tō mātou matua, tutuki mai nā koe i roto i tēnei rangi me tāu rōpu katoa, te `uaki te ko`atu i waenganui i a mātau katoa, moumou toa, nō reira, e mō`io ana mātau katoa ngā Māori, kua kōrero nei, nā ngā Māori ...???......, Nō reira, tau . . . koutou katoa, ngā rau rangatira e awhi nei, e tū nei au i mua i a koutou, tēnā koutou, tēnā koutou, thankyou. Thankyou koutou.

Comment [TTM1]: h

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Tauira Whaikōrero 8 a) Kaikōrero Taranaki e) Iwi i) Te Wāhi

whaikōrero

o) Kaupapa He tangihanga u) Puna rauemi Radio New Zealand, Dat Tape 3, Dat362-2, Side B. (2’45””-”) ha) Pae manuhiri Tauparapara Mihi/poroporoaki

i ngā mate Pepeha waiata

. . . ee..ii, taku mate, taku mate ki taku rōpu tāne, ki taku rōpu wāhine, ka riro pai koutou, karapitia iho ki te papa o te waka, ka hutia te kuha, ka hapainga te kakau o te hoe, tipua horonuku, tipua hororangi, he aha i rāhoto, ki tai o te moana whakangaro atu ai taku kura ki a au e, taukiri te mamae. Nō reira, e pāpā, he kupu whakamutunga atu ki a koe. haere, haere, haere, haere ki o tau. ki ō mātua tīpuna. Haere ki ngā kīngitanga, haere ki a Pōtatau, haere ki a Tāwhiao, haere ki a Mahuta, i hoatu ai ēnei kōrero ki mua ki a koe. Ko koe, kāre koe e wareware nei i tō mokopuna, kāre koe e wareware i tō mokopuna mai rā anō, ā, tae mai ki tō aituā. Āhua ngoikore tō tinana, kātahi kua okioki, i roto i tēnei rā kua moe rā, kua mate i roto i tēnei rā, nō reira, takoto. Takoto te takotoranga o tō tauake, o tōu matua, o tōu hākari rāua ko. . .homai. Nō reira, haere, haere, haere, haere pāpā, haere, haere ki a rātou haere haere. Haere ki te tini, ki te mano, kei konā katoa i mua i tō aroaro. Nāna, nāna te kata, me āna tuāhine i haere mai i te aroaro o tō mokopuna ki te hari mai i te roimata ki runga ki a koe, ki runga i te tipuna, tō mokopuna kua hoki. Nāna. Tāmaki ki raro, Mōkau ki runga, Mangatoatoa ki waenganui. Nāna, te pāpā. Nāna, kua tae mai ki te riringi i te roimata ki runga ki a koe, ki te hari mai i te aroha. Nō reira, takoto, takoto, takoto, takoto. Takoto, māu e karanga, māua `e wā, ka tae mai. Ka tae mai. Ka haramai ki te hari mai i te roimata, ngā `au e whā kua takoto mai ki mua ki tō aroaro. Kei te tangi ki a koe. Inā, nā te wā o tōu eke, a Te Rauwera. Tukuna mai e ia, e rātou o . . . kōrerotia ake e au ngā kīngitanga, tekau mā rua. Nānā, e Tonga, kua tae mai te morehu o Tauweke, o Tauweke. Nō reira, takoto, takoto. Takoto e pāpā. I karea anō rā i kotia te ara ki Te Reinga i tūhera tonu mai i te pō ka kī te tangata nō mua mai ia nō Ara, nō Mai, karekau ana he toa i te ao nei hei kuru i te mate kotahi anō ia e mano ki te hinganga i . . . Nō reira, te pāpā, mai rā anō i a rawa, mai rānō ā, kāore anō i kotia noatia te ara ki Te Reinga. E tū ana tonu mai i te wā i ara mātou ki roto i tēnei rā e eke nei, e eke nei, e eke nei. Nō reira, takoto. Takoto kei te eke mai erā karangatanga, ērā karangatanga, ērā karangatanga. Inā, nā te kati. Wai`otia atu e ia te tini mate i muri, engari te mamae o te tangata kua tae mai ki tōu aroaro. Ko

382

Kōrero

whakakapi

tae mai, nāna, ngā aituā, nō reira, he w`akanui tō koutou, he w`akakī tō koutou, e ara nei koutou i roto i tēnei marama. Nō reira, `aere, `aere e koro, `aere. Nō reira, tēnā anō tātou katoa. Tēnā anō tātou katoa kua tae mai tātou ki te mihi ki tō tātou tauwehe, ki tō tātou matua. Te kōpura whakamutunga mai i Wharenui ki Waitōtara . . . , nō reira, tēnā anō tātou, kia ora tātou.

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Tauira Whaikōrero 9 a) Kaikōrero e) Iwi Taranaki i) Te Wāhi

whaikōrero

o) Kaupapa tangihanga? u) Puna rauemi Radio New Zealand, Dat Tape 3, Dat341-2, Side A. (8’21”-

18’43”) ha) Pae he) Ngā wehenga Mihi/poroporoaki

i ngā mate Tauparapara

A`akoa kua wa`angū koe e koro, e `hakoa, nā ngā ao ka kīa ō tūpuna, ō matua, e teina atu nei ki mua i a koe. Ko te mea nui rawa, e … …, Maniapoto-Waikato, taka`ia atu ana e koe o aituā, `aringia mai ana e koe, ka tika kē ērā kupu. Ka tika kē ngā mihi i konā. `aere mai Waikato, `aere mai Maniapoto, `aere mai me te aro`a, o te pikitanga mai, o te eketanga mai, ngā pikitanga, o . . . mai. Nāna te w`akamutunga o tō mātou . . ., nāna kē i whakaeke mai. Ka tika kei ngā `ui e piri atu nei ki a koe, ki a koutou, e Kāti, a`akoa kua tae koe, kei runga i a koe te Nehenehenui. Waikato-Maniapoto, kei runga i a koe. Amine, Amine ngā kupu kōrero me ngā mihi, tēnā koutou, nā runga i ēnei rangi, Parinini`i ki Waitōtara, Te Āti Awa, Ngāti Ruanui, kia ora e `ui`ui tātou. Ka `ura rā tana tau ki te atua rā kia tuki tana tātai ka `ura rā tana tātai te tura kē . . . tana tāuta ka rā hoki te koroko nui te korokoro a ... ko Tū ko Tū, ko Rongo, ko Rongo. Hāngai tonu aku kōrero, e Tonga, ki a koe i tēnei mēneti, meneti korokoro nō tō whānau, o tō whānau, i te mihi ki a koe, nā, ko tae mai inanahi, inapō, kāre e wareware ki āu kōrero ki a au “he tamaiti koe nāku, he tamaiti koe nāku, he tamariki koe nāku, he tamaiti koe nāku.” Ka tika tonu ētahi kōrero e Tonga. . . . Mōhio mai anō au te wā e ora ana taku matua, nā, hei aha, ki a au, i haere mai ai, pēnei au, ka tūtaki mai au ki tō mokopuna i te huarahi, ā, tae noa mai i te ata nei, ka pēnei au kei te waru karaka nei e tae mai tō mokopuna ki te riringi i ngā roimata kīngitanga ki runga ki a koe. Hei aha noa, me tukuna atu nei kātahi au ka mōhio, kāre tō mokopuna e tae. Kāore ērā o ō whanaunga, ērā kārangarangatanga ōu i runga i tērā o ō ka, ko Mōkau ki runga, ko Mangatoatoa ki Tāmaki, ki te pou kīngitanga o Pōtatau e karangia mai nei e te. Ka uru ki roto o Pare Waikato, ki roto o Pare Hauraki, ērā karanga kātoa mōu i whīkoi ai koe i roto i ngā whīkoitanga heke iho. Ka huri mai ki te kaokao roa o Pātetere ki a Ngāti Haua, ēnā nohonga tangata nunui e. . . . e tai ngā kawa, ko koe anō te kaihautū o te kīngitanga i roto i a rātou. H,uri mai koe Wharepūhunga ki roto o Ngāti Raukawa. Ēnā manu nunui, enā kārangarangatanga nunui, ko koe anō te kaumātua o te

384

Kōrero

whakakapi

kīngitanga e haere i roto i a koe. Puta mai ki roto o . . . ko Te Nehenehenui, . . . pā mai te kaumātuatanga takataka i waenganui, e, ki tō mokopuna, ā, ki te Kīngitanga, nō reira, ki a au, kei konei, kei te mōhio koe kei te tangi mai tō mokopuna ki a koe i runga i te torona o ōna tūpuna e noho mai rā i te riu o Waikato. Kei te tangi mai a Waikato ki a au, nō reira, koutou te whānau ake, kauaka e whakahuahuatia ake, ko wai tō Te Rangi, Parininihi, ko te tapoto te whetū ake nei i runga anō i ō tātou mokopuna, ..???... mate o Tonga. `e kōrero nui, me tangi nui a tēnei kōrero ki runga ki a koe e Tonga, ā, me te tangata haere ake te wā, a wai ake? Kāre au e pēnei noa i pai māku ēnei kōrero, pēnei au, ka mau mai i a au tō mokopuna, ka mau mai i a au aku mātua aku tūpuna i te huarahi, mā rātou e ringingia ēnei kōrero ki runga ki a koe. Hei aha, kei te mōhio, ka ora mai ō rātou ngākau, tomo mai rātou, . . . mai he kanohi o roto o Waikato ki roto, i runga i tēnei o . . . i mua i a koe. Me mutu e au aku kōrero i konei, ngā mate katoa kua eke mai ki runga ki a Tonga, i roto i Te Nehenehenui, te mate nui rawa ia, te mate o tērā mokopuna o koutou i te ata, nā reira, haere atu, haere atu ki a Dat, haere atu ki te rārangi kīngitanga kei konā e moe mai. Kua mutu aku mihi i konei, kia ora katoa tātou. Ko te pare kōmutunga tēnei o te ākau, te pāpātanga me te tauhekenga, kua taka ki hea? Ka`ore, a`akoa ka eke tona wa `ei `aerena a ia. Kei te pai kei te tika tonu tana `aere. Te w`ikoi mutunga tēnā mō tātou mō te tangata, te mate. Kei te `aere a ia ki te ringa o te kai`anga, koia `oki te mea māna e okayo te a`uatanga o tātou, o te tangata, ki raro, nō reira, `aere, `aere ki tō tātou ariki. E ngā kārangatanga maha, e ngā `au e w`a o te motu, o te kopinga mai o tō tātou pāpā, tō tātou tūeke. Te `aerenga mai o ngā aituā ma`a i runga i a koutou, ki runga i tā tātou tauira, tēnā koutou, tēnā koutou, tēnā koutou, nō reira, kia ora tātou. . . ., takoto, . . . mā, ngā tangamoana i wai`o ake ai i ō tūpuna . . . ka whaia koutou i te wā i aku tūpuna, tēnā koe. Takoto, te tangata nāna i tono, nā ngā whārua e karangatia nei, ngā hau e whā. `e aha, e taku tupuna, koia anō noa te aroha, koia e whakamā i a Whiri, e mihi ki a koe i tēnei wā, i roto i ō kura. Mō`io ana koe, ko koe anō tēnā kua `aramai rā ki ahau, taku mokopuna, hopukia ō mātou kōrero, tēnei wā e taku tipuna, nā te tino kaha o te aroha, ka kahakina mai . . . kua tū ki mua i a koe. Koia e au ana te ua i tēnei wā, hei ahakoa rā e taku tupuna, kua `aere i tēnei wā, kua tae anō ki ngā wā i i tō`ua mai hei wehe atu i mua i a mātou. Taku māmā i a Tūi, taku māmā i a Tamahō, i wā i a Kā, taku māmā. Koia anō ngā mea kei te mahara ake au, e mau rā ki a rātou, homai i tēnei wā, i te wā i mate ai te Atua. Ko taku kōrero anō tēnei, kia haere mai au i ēnei rā kua taha ake nei. He hauā taku kōrero ki a koe, ka kōrero Pākehā, otirā ko taku tupuna, haere, haere, haere. Haere ki te nui, ki te tini. Haere ki tō tamaiti, ki a . . ., nāna nei i karanga te ao Haere, kua ea e taku tupuna, kāre e nui

385

rā ngā kōrero, ngā mihi ki a koe, haere, haere, haere. Kia ora e huihui anō tātou . . . tēnā koutou. Kāre au i mōhio ki tō huhua kārangaranga i a koutou, ka mahue i a au tētahi, hoki koutou. Kāre hoki au [i] karanga tēnā. Tēnā tātou katoa

386

Tauira Whaikōrero 10 a) Kaikōrero Kepa Ehau e) Iwi Te Arawa (Ngāti Taraawhai) i) Te Wāhi

whaikōrero Tama-te-kapua marae

o) Kaupapa Tangihanga: poroporoaki i a Frederick Augustus Bennett (1950) u) Puna rauemi Brooke-White (1981: 5-9) ha) Pae Tangata whenua he) Ngā wehenga Kōrero

whakaratarata Mihi/poroporoaki

i ngā mate

My Lord Bishop, Frederick Augustus Bennett, Commander of the Order of St Michael and St George, Licentiate of Theology. Te matua i roto i te Ariki, ahakoa kua rangona atu kei te hoki mai koe a tōna rā, nā ngā hau e whā i kōrero tētehi reo o te kāinga ki te whakatau atu i a koe i mua i tō maunutanga mai. Kei te hahae te tau o te ate, kei te hotu te whatumanawa, kei te pātuki te tārāuma, kei te mōteatea ngā mahara mō koutou, mō ngā tāngata o te motu ka huri kāweka nei. Inanahi tata, whakatika te matua o te iwi Māori, a Tā Apirana Ngata, haere atu ana ki a koro mā. Pō rua mai, ka whakaoma atu hoki tō Tūwharetoa, a Tūpara Maniapoto. Nō te rā nei, ko koe kei taku ariki, kua whai atu koe i te ia, i te oru o tō koutou tira. He aha rā tēnei hanga? Koia rānei he pukenga wai, he pukenga tangata? Koia kē pea ko te heke o Maruiwi i toremi ai ki Te Reinga? He parekura, he aituā! Heoi rā, e Pā mā haere i te ringa kaha o te mate! Ngā tōtara haemata, ngā totara whakahīhī o te wao tapu nui a Tāne Mahuta. Ngā tāngata hautū, ngā haumi, ngā whakatakere o ngā waka. Ngā toka tū moana ākinga ā tai, ākinga ā hau, ākinga ā ngaru tūātea. Aku parepare, aku whakaruruhau. Te mūrau a te tini, te wenerau a te mano. Aku manu tīoriori, aku manu hōnenga, ngā kākā waha nui o te pae, ngā kākā haetara ki te iwi i ana rā. Ngā tamariki o ngā whare tapu, ngā whare wānanga, ngā whare maire, ngā whare whakairo, ngā whare kōrero, haere koutou ki te wā kāinga. Te Pīhopa Māori tuatahi o te Hāhi o Ingarangi i whānau, i nānātia, i whakatupuria koe i te wā kāinga, i whakatangatatia atu koe ki Te Wai Pounamu. Nō reira, ka tāpaea e koe tōu tinana ki te para ki te ngaki i te māra a tō tātou Matua. Nōu ka hoki mai, ka ūhia ki runga ki a koe te Pīhopatanga o Aotearoa. Kua whawhaitia e koe te whawai pai, kua omakia e koe te oma

387

Mihi ki te hunga

ora Kōrero

whakakapi Whakamutunga

pai. ‘Kua mōai koa a Taupiri, a Te Rewarewa, e tū tai ana rā, te kauika taramea i te mātārae i waho o Muruika.’ Takoto, e moe, okioki te ‘Tamarahi-pāriri, tītoko o te rangi whakawhiti o te rā, whakaaio whenua.’ Te pononga a Te Atua, haere, e hoe i runga i tō waka i te whakapono. E tae koe ki ngā rire o ngā rangi, ki te tauranga i tō Atua, tēnā te reo pōwhiri whakatau i a koe: ‘Haere mai e te hunga whakapai a tōku Matua, nohoia te rangatiratanga o te rangi, kua rite noa atu mō koutou nō te ōrokohanganga mai rā anō te ao.’ Kahungunu! Kei te hira rawa tāku whakamoemiti ki a koe mō tōu aroha, whakaaro rangatira ki te whakahoki mai i a Pēneti ki te hau kāinga. Kei te whakawhetai a Te Arawa mō tēnei koha nui whakaharahara. William Boyle Bennett, kei te mihi atu ki a koutou ko ō tāina, tūāhine i tō tātou tuakana kā moe. Taku tamāhine kahurangi, a Arihia Ngārangi-o-Ue, te oha pouaru ā taku rangtira, kei te tangi atu ki a koutou ko te pōkai kura me te whānau pani. Samuel Marsden Bennett, kei te oha ki a koutou ko ō tāina, tūāhine. Pōuritia, mamaetia, tangihia te matua kā wehe, kā riro i mua ki te taka, ki te whakapai mai i te kāinga hei tukunga atu mō tātou. Noho mai i roto i tō tātou whare mate, whare pōuri, whare tauā. ‘Mā te Atua koutou e manāki, e tiaki. Māna e mea tōna mata kia tīaho iho ki runga ki a koutou, māna koutou e atawhai. Māna e whakaara ake te māramatanga o tōna kanohi ki a koutou, māna e homai te rangimarie ki a koutou, āianei, ā āke, āke, āke.’ Pererika! Nau mai, hoki mai ki te wā kāinga, ki ō maunga, ki ō kōhatu, ki ō moana, ki ō karangarangatanga e tauwhanga atu nei, e apakura nei mōu. Ki konei koe tukua atu ai ki tōu hono tātai, ki a Taiporutu Te Mapu-o-te-Rangi. Kōrua ngā puhi kākākura o runga i a Te Arawa – ki a Te Arawa iwi, ki a Te Arawa tangata, ki te Hono-i-Wairua, ki te Pūtahi-Nui-ā-Rehua, ki te tini, ki te mano, ki te ngia o te mātoru i te Pō!

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Tauira Whaikōrero 11 a) Kaikōrero Pei Te Hurinui Jones e) Iwi Ngāti Maniapoto i) Te Wāhi

whaikōrero Tūrangawaewae marae

o) Kaupapa Tangihanga: poroporoaki i a Kingi Koroki (1966) u) Puna rauemi Brooke-White (1981: 12-14) ha) Pae He mea tuku mā te reo irirangi. he) Ngā wehenga Mihi/poroporoaki

i ngā mate He rangaranga Kōrero

whakakapi

Haere, e te Kīngi, ki tua o Paerau. Haere i runga i ō waka, haere i runga i ngā maunga kōrero ā ō tūpuna e moe nei i te whenua. Kua rewa atu tō waka, e te Ariki, mā roto i tō awa i Waikato he wai pounga hoe mai nā ō mātua. E huri tō kanohi ki te Hauāuru ki Whāingaroa, ki Aotea, ki Kāwhia. Ka ahu mai ai, e Tama, tō tira ki te ara mauī ki runga o Maungatautari, ki te hikonga uira i runga o Wharepūhunga i Rangitoto. Ngā tohu ēnā ā ō tūpuna. Takahia ē koe, e Tama, te ara ki Rotorua-nui-ā-Kahu. Ka tae atu ai koe ki Te Rotoiti, kei konā, e Tama, ngā wai kaukau ā ō tūpuna ō Ngāti Pikiao ō runga i a Te Arawa, i tō ara tāne, mai i a Tamatekapua. Taiāwhio te haere i runga i ō waka i a Mataatua, Horouta, Tākitimu kia mihia mai koe e ngā uri ā ō tūpuna ā Toroa, ā Porourangi, ā Kahungunu. Whakamau mai mā te Ūpoko o te Ika ki ō kāwai maha, ki a Raukawa, a, ka piki mai mā runga i ō waka ia a Kurahaupō, i a Aotea i a Tokomaru. Kei Parininihi, māu e maianga mai ki Mōkau, ki Mangatoatoa, ki Tāmaki-makau-rau. E huri tō kanohi ki Te Tai Tokerau ki ō tūpuna o roto i ngā toronga maha, i a Rongopatutaonga, ka whakangaro atu ai koe, e Tama, ki tua o Mōriānuku Haere, te Puhi o Tainui, moe mai i runga i a Taupiri i te urunga o te kahurangi ka oti atu koutou te rārangi kīngi ki te Pō. Kī okioki ē, ē hē, tōia te waka. Kī okioki, ē hē, tōia te waka. Ki runga ki te maunga e tū mai nei. Whakatakotoria ki te ngaro parapara koa. Me he tētē waka, hei me he tētē waka, hei, Me he pītau whakarei te tētē kura o te waka!

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Tauira Whaikōrero 12 a) Kaikōrero Whati Tamati e) Iwi Waikato (Ngāti Māhanga) i) Te Wāhi

whaikōrero Tunohopu marae

o) Kaupapa Tangihanga: poroporoaki i a Kepa Ehau (1970) u) Puna rauemi Brooke-White (1981: 25-29) ha) Pae manuhiri he) Ngā wehenga Tauparapara Mihi/poroporoaki

i ngā mate Pepeha Mihi ki te kāhui

ariki

Tēnei, tēnei manawa e hē nei, e Kepa! Ko kōpū parapara ko tāu Urunga. Te kurī mitimiti i te hinu ā Houmai, kā whati. Ko Rehua. Ko te Hou koe ā wai? Ko te Hou koe ā te tini. Ko te Hou koe a Houmaitawhiti! Nā Houmaitawhiti ko te tianara o runga i te waka nei i a Te Arawa i purutia ai te mauri ora o rātou mai o tērā rangi tae mai ana ki tēnei rangi, takoto nei. Nō Maketū ki Tongariro. Nō Maketū ki Tongariro. I pupū mai ai te wai i te take o Tongariro ki te moana o Rotorua, ki te awa o Waikato tōna puianga paengahuru ki Te Moana-Nui-a-Kiwa. Nōu te reo, e Kepa, mōu, ki runga ki a Tainui waka mai i Tāmaki ki Mōkau, Hauraki ki Pare Waikato Mangatoatoa ki waenganui ki Te Kaokaoroa-ā-Pātetere. Kua tatū mai. Kua tatū mai. Kua tatū mai. Kua tatū mai te mokopuna a te motu. Kua tatū mai te Kāhui Ariki. Kua tatū mai ana kūia, koroua. Ka tere pipi whakaao ki mua ki ā koe, ki tō reo. Tēnei te tau nei! Tēnei te tau nei! Tēnei te tau nei! Me ngā waka o te motu mai i te maunga hauhunga ki reira, ki Taranaki, kua tatū mai. Tēnei wāhanga, tēnā wāhanga, nāu i karanga kua tatū mai. Tēnei te kawe mai nei i ngā tāonga whakamirimiri a ō kūia, a ō koroua i waiho ake ai. Te takitaki o tēnei hanga o te mate te roimata, te hūpē, i roto i te rārangi e kīa rā, ‘Whāia te kotahitanga o te wairua, Nā te aroha me te rangimarie i paihere’. O tāonga tēneki whakamirimiri i ā koe e ora ana, waihotia ake. Nō reira, kua tatū mai. Kua tātu mai. Kua tatū mai. Kepa Ēhau ā te tini, ā te mano. Ahakoa ō hoa i te taha Māori, ahakoa i te taha Pākehā. Kei te mōhio atu ki te rā o Tūmatauenga ko koe te kai hautū; ko koe i roto i te mura o te ahi. I ā koe ngā manākitanga ā te Runga Rawa tatū mai ai koe ki tēnei rā. I meingatia ai e Ia tēnei wehenga mōu i runga i tō marae, i roto i te iwi huri noa i ngā hau e whā. E Kepa, haere! Haere! Haere! Haere! E haere atu ana, e mōhio atu ana, i eke koe ki runga ki ngā taumata i kōrerotia ai, he whitu tekau, he waru tekau he mahi māuiui. Mahue mai i a koe ēnei, ēnei taumata.

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Waiata

Nō reira, he ahakoa ngā tāonga katoa i ā koe, ā, kua waihotia iho rā e koe ki te hunga i mahue ake. Nō reira, haere te pou totara. Haere te waha kōrero ki runga ki ngā marae maha, puta atu ki roto ki ngā whare wānanga rapu i te ora mō te iwi, Ko koe. Nō reira, haere i te rā i tohungia ai e te Atua. Haere ki te tīmatanga. Haere ki te whakamutunga. Haere ki ō tātou mātua me te iwi. Ēhara i te huarahi hou, nō ngā whakatupuranga. Ahakoa poropititanga, ko te takotoranga tēnā; ahakoa Kīngitanga, ko te takotoranga tēnā; ahakoa tohunga, ko te takotoranga tēnā. Nō reira, kua takotoria ē koe i roto i tēnei rangi. Haere! Haere! Haere! Nā, kua eke mai. Kua eke mai. He ahakoa ngā aituā i runga i a Tainui waka kua tau tahi ki a koe ki a Te Arawa i tēnei rangi. Ahakoa ngā mate kua whetūrangitia, kua tatū mai te pito ora, e kōrerotia rā te hunga mate. Ka kīa kā ea, kā ea, kā ea te wāhi ki a rātou. Kei te hoa, haere. Pōtiki, haere. Haere ki te Pūtahi-Nui-ā-Rehua. Ki te poutūtanga nui o Pipiri, ki te Urunga tē taka, ki te moenga tē whakaarahia. Waiho mā te hunga i mahue i muri e whai atu i ō tapuwae. Nō reira, haere kia te tīmatanga, haere ki te whakamutunga. Takoto ana mai te marama i te pae te tara ki Te Uruhi. He ripa tauārai ki te iwi kā ngaro. Ki te pō uriuri, ki te pō tangotango, ki te pō oti atu. Hei whare kōrero, hei whare wānanga mā Hine-Nui-i-Te-Pō e kuku nei i te tangata. Te hinganga o te tini, te moenga o te mano. Mau tonu iho nei ngā whakataukī a Tūpaengarau. I tūtuki o wae, ngā hauata, taka i te rākau, taka te wai – ngā hauata . . . i. Wera i te ahi, hinga ki te whare – ngā hauata. Whakatūtū ai te kapua i te rangi me he ko Kaiwaka. I tohia iho nei ki te tohi o Uenuku ki te tohi tāngaengae, te whatu o te ahuru nā . . . ee!

Tauira Whaikōrero 13

a) Kaikōrero Mane Tatare e) Iwi Te Tairawhiti i) Te Wāhi

whaikōrero Te Poho-o-Rawiri, Tūranga-nui-a-Kiwa

o) Kaupapa u) Puna

rauemi MPT 2

ha) Pae Tangata whenua he) Ngā

wehenga Tauparapara

Takatū ana ngā tai ki te ākau, e whakanukunukuhia, kia

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Rangaranga

whenua Mihi ki te

marae Mihi ki te

hunga ora Kōrero

whakakapi

whakanekeneke whiua rerehia rātou ki te wai, ki tai wīwī, ki tai wāwā. Toia te hau marangai kia kaha rongo taku kiri i te kikini o rehutai, o ngā tai whatiwhati e haruru nei mō koutou i te rā nei. Tū ana tā a runga o Hikurau o Titirangi. Ka titiro a Tūmai awa, ka tū ki Te Aitanga-a-Māhaki. Ko te maunga haumi tērā. Ka huri ki Rongowhakaata. Ka huri ki Tāmanuhiri, ka huri ki te koroua nei, ki a Taharākau nōna nei te kōrero, ‘te kai a taku kāinga, he ahi kouka i te awatea, he ai i te pō.’

Tihei mauri ora. E tika ana, Papa-tū-ā-nuku takoto. Tawini [Tawiri], te tipuna awhi i te hunga haere. Whakaoi anō tēnei e karanga nei, e kaupapa nei ki te hunga haere ki te hunga whakaeke ki runga i a koe.

Haere mai, haere mai, haere mai. Haere mai ngā koroua, haere mai te āhuatanga kei runga i a koutou i tatū mai ai koutou ki tēnei marae e mōhiongia ana e te ao Pā[kehā], e te ao Māori, Te Poho-o-Rawiri. Nō reira, haere mai koutou. Nā te mea, he uaua tonu ki a au tēnei mea te kōrero, engari, ka kore au e mōhio kei te kōrero au ki a wai, ka tino uaua rawa atu. A, heoi anō, haere mai te mea nui, haere mai te mea nui. Kei te pai noa iho ki ahau tā koutou tae mai i tēnei wā, nō te mea hoki, he ao kē tēnei. Nāwai i kī kia pū anake, ko mahi tangata. He whakaputa atu tērā kōrero, nō reira, he pai noa iho tā koutou tae mai i tēnei wā. Ngā āhuatanga pea o te wā i tae mai ai koutou i tēnei. Ko te mea nui kē, me kī pēnei. Kua tae mai koutou, kua hāwhe tutuki ō koutou whakaaro, ākuni roroa ake, kua ki whakaaro nei, ā, nā, kātahi ka tīmata ngā painga o tā koutou haere mai. Kei te kāpō tonu au i tā koutou haere, engari, ko te mea nui kē, he tāonga waiho i runga i a rātou, whakataungia, mihingia te ope haere, te ope haere. Koia nei nā taku tū kai konei e aku rangatira, hei kōrero ki a koutou. Haere mai ngā mate o Tākitimu rāua ko Horouta, kei ngā marae huhua o Te Tai Rāwhiti, o Te Poho-o-Rawiri e ono, o ētahi ake o ngā marae nei. Kua kōrerongia [e] mātou. Kua tangihia mātou i ōnā rā, engari, te wā nei, ko koutou e whakahua rā i ngā mate o Te Tai Rāwhiti, ngā mate kei runga i a koutou haria mai, haria mai. Kimihia, rangahau kei whea rā koutou ka ngaro kē. Kei ngā pakanga i paerau pea. I paheke i Whiro te pūpū ai tō hekeroa i te pō [nō noa nei]. Haere koutou, kua huri koutou i te ārai takoto mai, koutou rau rangatira mā o ngā marae o ngā rohe i takahia mai e koutou. Nau mai ki runga o, ki Te Poho-o-Rawiri. Kei konei ngā kārangarangatanga o te rohe, o te rohe. Mai Te Paritū ki Te Taumata-o-Apanui, ka huri ki Ōrapāpārua. Kei konei, haere mai, haere mai koutou kia tūtakitaki koutou i ngā uri a rātou kua ngaro ki te pō, [i tau ki raro].

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Tauira Whaikōrero 14 a) Kaikōrero Hare Reniti e) Iwi Ngāti Awa i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna rauemi MPT 2 ha) Pae Tangata whenua he) Ngā

wehenga Mihi ki te atua Mihi ki te

hunga ora

Me hua pēnei ake au, te kōrero tuatahi nā, ko tērā kōrero, mā te whakahua ake, ko te wehi ki a Ihowa te tīmatanga o te mātauranga. Ko ia te tīmatanga me te whakamutunga. Ko ia anō hoki te tīmatanga me te whakaotiotitanga. Kei roto i tērā kupu te āhuatanga mō tātou, i roto i te kupu o tō tātou matua i te rangi. Kia tae mai ki runga i te āhuatanga o tō koutou reo i karanga ai e whai haere nei i ngā tapuwae o te Ringatū. Ko tēnei rā, koinei te rā o te okiokitanga. Kei roto nā hoki ōnā kupu katoa, te whakamāramatanga o ngā wāhi o te reo o ngā uri o te tangata. Kāre au i te whakahoki ake ahau i te kōrero ki rō inanahi haere mai ai i runga i tā koutou reo ki te whakatutuki i te rangatiratanga, i te tapu, i te mana ake kei roto i tō koutou reo. Te uri e kōrerotia ake nei i roto i tēnei rā, i haere mai ki a Rawiri, ki tana marae i mua atu hoki ki Te Poho-o-Rawiri. Kia oti ko tēnei rā, ko te hāpati e kōrerotia ake nei, koinā te whakaotiotitanga o te kupu tuatahi i runga kē i ngā taumata e tohi ai ki tēnā wāhi, ki tēnā wāhi. Kua hoki mai tēnei ki te rāwhiti. Nō koutou te rā oti i tēnei. Kua tae mai kia oti ki a koe te Rongopai. Kei konei te whakaotiotitanga i runga i te tangata o te rangimārie, i roto i te ngākau o te aroha. E mōhio te hunga tātou, te hunga e whakapono ana. Engari, me pēnei, ko taku kōrero, tēnā koe te Rongo Pai e whakahuritia nei e koe, te kaumātua, te kōhatutanga o ngā whakaaro i roto i te whakapono, i te tikanga. . . . Haere mai i ngā whare, amuamutanga i ngā marae kia tae mai koutou ki roto ki a koutou i tēnei rā. Kia tae tōmuri mai ki roto i a koe kia uru mai ko te whānau ki roto. Māku e tae mai e whakahua ake i tana kupu kāre i roto i tēnei. Korekore ake nei au te haeretanga o ngā tāngata i runga i te whakaaro Māori e haere mai ai taua kupu i mahara ai rātou he wairua poke, engari kei koneki. Waiho tonu i reira te takototanga o taua kōrero e whakahoki ake ana ki te okiokitanga. Ko wāna mahi katoa, ko koutou tēnei, ko ngā uri Māori e whai nei i te hokitanga tē tutakahia. Kei roto, kei tēnei kupu e kōrero ake au, kotahi tonu, kotahi tonu te kupu. I te tīmatanga te kupu, mā te Atua te kupu, ko te Atua anō taua kupu. Kei konei e huna ana te āhuatanga o taua wairua ora. Engari, kei a koutou, kei a koutou. Āe, he whānuitanga atu o aku kōrero, waiho mā te kaumātua nei e whakaotioti ngā mihi e mihingia nei ki a tātou mate, ngā mihi ki ō tātou māuiui mā tō tātou koroua e whakahoki. Nā reira, koinei hei

393

Mihi ki te

hunga ora Kōrero

whakakapi Whakamutunga

kupu kōrero ake, nā, kei waenganui i a tātou, Tūpai, tēnā koe e noho ake nei i runga i te taumata. E pūpū ake nei te wāhī nā tātou kua hoki mai, hoki rangatira mai e mā ki roto i tēnei āhuatanga. Ka āhei, tō tātou tēnei, ko te whakawhirinakitanga i runga i te whakaaro kotahi ki taua kupu e kōrerotia ake nei. Koia nei te tāonga o tō koutou koroua, o tō koutou tipuna i tīhae rā i ngā whatumanawa ki runga ki te whenua, ki te tangata kia maringi rawa te toto kia kitea ai te ao māramatanga i roto e kōrero nei koutou te āhuatanga katoa e whakahua haere nei i ngā tau. Āe, e hoatu ki a ia, nāna hoki i whakahua te honoretanga, te kororia hei painga ki runga maunga-a-rongo ki runga i te whenua hei painga mō ngā tāngata katoa i roto i a Waikato, te Rohe Pōtae o ngā kīngitanga, ngā kīngitanga kē a te Atua. Nā reira, kua tae mai rā tēneki, koneki tō koutou whakaaro hei ngā tamariki. Nā te hunga e hauhautia ai te āhuatanga mātauranga. Kei a koutou e titiro ake nei i roto i te whare nei ngā whakapikopikotanga. Ngā āhua katoa kei koneki, kei konā katoa ngā tohungatanga a ō koutou tīpuna e whakaoioi i a koutou. Hei aha? Hei painga mō wai? Hei painga mō ngā tāngata katoa huri noa i te ao. Nā reira, koinei te, whakapaingia i te ingoa o tō tātou Atua, o ngā mea pai katoa kua whakawhiwhia ki a tātou. Waiho i reira. Te [awherotanga] hei whakaranea atu i te āhuatanga o te reo. Nō reira, tēnā koutou, tēnā koutou, ki a tātou katoa.

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Tauira Whaikōrero 15 a) Kaikōrero Eruera Manuera e) Iwi Ngāti Awa/Mātaatua i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna rauemi MPT 2 ha) Pae Tangata whenua he) Ngā wehenga Whakaaraara Kōrero

whakarata Mihi ki te hunga

ora Mihi/poroporoaki

i ngā mate Kōrero

whakakapi

Tihei mauri ora.

Kei te kimi noa ake i ētahi kōrero kē, kē atu i wā wēnei kua tū ake nei i mua i awau, kāre e kitea e au. Ko aua kōrero rā anō kua kōrerotia ake nei inaianei. Heoi anō i te pai ko tāua te Māori kāre e riri ki te pērā, ahakoa kōrero atu, kōrero mai, ko aua kōrero rā anō, kāre tāua te Māori e kī, e kī e pupuri. Engari, pērā kei roto i Te Kooti Whenua Māori, kāre e kore ka panaia, ā, karanga mai, kua kōrerotia anō ēnā, wēnei o ngā āhuatanga e tētahi o ngā tāngata kua mutu ake nei. Nā reira, rā whakatau mai rā, whakatau mai rā ki a tātou, ki ngā mōrehu o tēnei wā. Kei reira, kua tae mai i te āhua o ngā tikanga ērā āhuatanga katoa i whakaarohia ai, nā, kia mauria mai ki konei tirotiro ai me kore e kitea he wāhi pai hei tūtūtanga mō tēnā wāhi, mō tēnā mea, mō tēnā mea. Nā reira, tēnā koutou, tēnā koutou, te hunga i puta ngā mahara pēnei. Anei, ka kitea ēnei āhua, ēnei whakaaro. Anei koutou ka kitea, me pēnei. Nā reira, tēnā koutou, tēnā koutou te hunga kaha ki te titiro i ngā āhuatanga katoa o tātou, o tātou o roto o tēnei rā, ahakoa kei whea noa atu e haere rā. Kāre kau he kōrero kē atu, kāre kau he kōrero kē atu.

Heoi anō, he mihi tonu ki a koutou, ā, ki ētahi o ō tātou aituā hoki, ngā aituā kua whetūrangingia, kua tukua ki te taura whenua, kua mihia, tangihia. Engari ko tātou ngā pare kawakawa o wērā mate, katoa koutou, tātou, rātou rā ko te hunga ora, nā reira, ka mihi atu ki a koutou, tēnā koutou, tēnā koutou, tēnā koutou.

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Tauira Whaikōrero 16 a) Kaikōrero Waha Stirling e) Iwi i) Te Wāhi

whaikōrero

o) Kaupapa Pohiri: kapa haka o ngā Kura Tuarua ki Te Waipounamu u) Puna rauemi MPT 2 ha) Pae Tangata whenua he) Ngā wehenga Tauparapara Mihi ki te hunga

ora Mihi/poroporoaki

i ngā mate Kōrero

whakakapi Whakamutunga waiata

Tihei uriuri, tihei nakonako. Tau hā whakatauhā ko te marae whakatau hā, ko te rangi kei runga. Whakatau hā, whakatau hā, ko te Papa-tū-whenua. Whakatau hā, ko te matuku i heke mai i Rarotaka[Rarotonga] i rukuhia ai a manawa pou roto, i rukuhia ai a manawa pou waho. [Tina], whakatina kia tina, te matuku i heke mai e pūpū ana e wāwau ana. Tārewa tū ki te rangi. Eke, eke panuku, eke Takaroa, eke, eke ki te wheiao, ki te ao mārama. Whano, whano, haere mai (i) te toki, haumi e, hui e, tāiki ee! Ngā hau, ngā waka, haere mai, haere mai, haere mai. Haere mai i runga i te karanga. Haere mai i runga i te karanga o tō mātou rangatira kua tīraha ake nei, haere ki, haere mai koutou, ngā mōrehu o ngā marae. Haere mai me ngā aituā maha i pani atu rā koutou i te tau i te paunga o te tau. Nau mai, haere mai, haere mai i te karanga o te koroua nei, ahakoa kua tīraha rā tō mātau rangatira, kei konei tonu, kei konei tonu. Nō reira, haere mai koutou, haere mai koutou me ngā āhuatanga o ngā aituā kei runga i a koutou. Nā koutou i tangi, nā tātou katoa. Nō reira, kia oti te wāhi ki a rātou mā, haere, haere, haere. Kei te rangatahi, kei ngā putiputi ātaahua puta noa, puta noa, puta noa. Ko koutou ngā putiputi o āpōpō. Tēnā koutou, tēnā koutou. Inā ka manuhirihia mātou i a koutou i tēnei wā. Ngā manu kōrero, ngā kohanga reo, koutou. Kia ora ki a koutou tamāhine mā, e tama mā, koutou. Nau mai, haere mai i tēnei rā. Haere mai i runga i ngā āhuatanga hei whāwhā, hei whāwhā i ngā mea tapu o ō koutou tīpuna, hei takoto i te kōrero o tētahi koroua: E tipu e rea i tou ao- grow up healthy child, in your years, ō ringaringa ki ngā mea a te Pākehā, those hands of yours to those things of the white man, hei ara mō tō tinana, so that you may survive. Ko tō wairua ki ngā mea tapu o ō koutou tīpuna hei tikitiki [tihitihi] mō tō rae, those sacred things of your ancestors, be there ever, that if be a guardian to your forehead for the days ahead. Last but not least, ko tōu wairua, kia aroha ki te Atua nāna i hanga ngā mea katoa, last but not least your love for the maker, God, the father amine. Ka mutu ēnei kōrero pakupaku, kei te makariri hoki a tātou tamariki, kei te patua e te huka o Papa. Nō reira, kei te whakapotopoto ēnei, aku kōrero. E ngā

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rangatira o ngā marae, tēnā katoa koutou. Haere ki te . . . . . . ehara taku maunga i te maunga nekeneke, he maunga tū tonu eee.

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Tauira Whaikōrero 17 a) Kaikōrero Hohua Tūtengāehe e) Iwi Mātaatua? i) Te Wāhi

whaikōrero

o) Kaupapa Pōhiri: Kapa haka u) Puna rauemi MPT 2 ha) Pae Tangata whenua he) Ngā

wehenga Tauparapara Mihi ki te

hunga ora Rangaranga

whenua Mihi ki te

hunga ora

Purapura whetū ki te rangi, he mārama ki te ao, takahia te whenua, takahia te tangata, taku kuru tangiwai ka ngaro. Kia hiwa rā, kia hiwa rā ki tēnei tuku. Kia hiwa rā ki tēnā tuku kei whakaekeekehia koe e te tangata whakaeke. E whakaeke tonu ana ngā tai ki Ōtautahi. Karangatia te tangi a te manu ki Hawaiki e kimi ana, e hahau ana i tana piringa, i taku piringa ki te whaiao, ki te ao mārama, kia kī ake au, tihei mauri ora! Te Waipounamu huri noa e pā nei kotahi tonu te kōrero ki a tātou. Kei ngā rangatira, kei ngā kuia, kei ngā uri tātou, tātou, e eke rā mai ki uta ki te Whānau-o-[Tairongo]. Ka whakarangi pūkohu au ki Te Aitanga-o-Wheturoa. kia noho au ki Puhinui ki te maunga[-a-Rongo] o te rangiāniwaniwa. Ki te tihi tapu o Maungapōhatu, kua tae ki Turakina kia tiro atu ai ki raro ko Hamuera, ko Rang[i]tāne, ko Muaupoko, ka huri taku haere ki te tai hau-ā-uru, ki te pūwaha a Tamanui, ko Te Āti Haunui-a-Paparangi. Piki ana au ki te rā nei, ko Te Ātiawa e mātaki [kau] ake au ki te tihi o Tongariro, e ko Tūkino. Ka rere tika taku haere ki Te Rerenga Wairua ki a Ngā Puhi noa e noho mai na i te Hiku-o-te-Ika. Ākina mai au e te hau marangai, tū ana au i Te Pūwaha o Waikato, e ko Tainui. Kia titiro ake au ki Taupiri, ki a Kīngi Pōtatau, ko te mauri o te motu, he tipua, he taniwha. Me huri noa ake au rā ki a Raukawa, ki Hauraki, ki a Marutūahu. Tāpapa ana au ki te [hiwi] o Moehau kia mārama tonu taku titiro ki Tauranga, e ko Ranginui, ko Te Rangihouhiri ki Rangataua, ko …. Tū rangatira tonu au i Rangataua, ko Tauriwakanui. Piki ana au i Te Ara Kaura [Koura] Noho ana au i runga i te Taumata i Te Riu-o-Tama-a-Waho. Ka titiro atu au ki Te Mauri-o-Waitaha. Ko Mātaatua, ko Ngāti Awa, ki te Mānuka-tū-tahi, ki Whakatane ki a Apanui ki te Ngutuawa-o-[Mōtu] e piki ai au ki Hikurangi, ko Te Kani-a-Takirau. Ka titiro ki raro ki Ngā-Tukemata-o-Kahungunu hei takamaumahara mai ki a au ki a Tākitimu ki Te Waipounamu kia tiro noa ake au ki tōna maunga whakahirahira, ki Te Aorangi. Ki te tonga, ko Ngāi Tāhu, ko Ngāti Māmoe. Kia whakatauki ake ahau, ‘He Whetū te whare, Waihora te moana, Te Rehua te papa marae e takoto nei, te tangata Ko Riki Te Maraki Taiaroa, hiki mai, kake mai! Kei ngā rangatira kei te hiki te mana, kei te tapu, kei te wehi e haere mai rā, haere mai rā, haere mai aku rangatira o Ngāi Tāua e

398

Kōrero

whakakapi Whakamutunga

haere nei. Haere mai i te rā i pāoho ai tō mātou koroua. I tēnei wā kua wairuatia ia, kua tae ki te Ariki, ki tōna matua nui ki te Tonga o Whare Tapu i kaingākautia ai e ia i te wā i a ia. Nō reira, kei ngā maunga, kei ngā maunga karawa, kei ngā moana parapara, ki a rātou haere mai, haere mai, haere mai. Ngā mātā waka, ngā mana kōrero o ia taumata, haria mai rā ngā pare kawakawa, whārikihia, haria mai tēnei tāonga ātaahua ki taku titiro, ki te kanohi kāre ka kite anō, engari, ki a rātou oti atu, oti atu, oti atu. Kei te pēhi tonutia mātou e ēnei rangatira i katohia nei e Aituā [i riro ai i te ao] tūroa, i pēhia ai e aituā ki roto i te repo e kore nei e kī i te tangata. Nō reira, kei te aroha, haria mai te rangatahi o te tau rangatira hei whāwhā i ngā māuiui i ngā rā kei mua i a rātou. Haere mai, anei rā, kua hinga nei. Kotahi tonu o Te Karetai, haere mai rā ki ngā tāonga, ki te tangata whenua.

399

Tauira Whaikōrero 18 a) Kaikōrero Nikora Ngaropo e) Iwi Ngāti Awa/Hato Petera i) Te Wāhi

whaikōrero

o) Kaupapa He Whakataetae manu Kōrero(?) u) Puna rauemi MPT 2 ha) Pae he) Ngā

wehenga Tauparapara Mihi ki te

hunga ora Rangaranga

whenua Mihi ki te

hunga ora Kōrero

whakakapi Whakamutunga haka

Tihei mauri ora.

He pō, he pō, he pō, he ao, he ao, he ao. Tākiri mai te ata, korihi te manu tino awatea, ka ao, ka ao, ka ao te rā. Te Arawa, Te Arawa mai o Maketu ki Tongariro. Ko tā tana karangatanga tēnā, ko Te Arawa. Ko tēnei rā nāu, nāu tēnei rā, nō reira, ka mihi atu ki a koutou Te Arawa. Te Arawa, tenā koutou, tenā koutou. Nā koutou i karanga tēnei hui kia tū ki a tātou, tēnā koutou, tēnā koutou, tēnā koutou. Ngāti Porou, haere mai, haere mai, haere mai. Haere mai ki Te Ata o Taura. Ahakoa nāku i karanga i te rā nei, kua āwhinangia mai au e koe, nō reira, ka hari te ngākau, haere mai, haere mai, haere mai. Te Whakatohea, haere mai, haere mai, haere mai. Haere mai i runga i Te Ata Taura. Haria mai ngā āhuatanga katoa o ō tātou mate hinga atu ki konā. Ka nui te hari o te ngākau ki a koutou ka huihui mai tātou ki konei i te rā nei ki te whakanui i te kotahi rau tau o ngā kura Māori i tīmatangia ai. Nō reira, ka mihi, ka mihi ki a koutou, tēnā koutou, tēnā koutou. Ngāti Raukawa, haere mai, haere mai, ahakoa kotahi tōu tira, hai aha, he kotahi nō Mōtai tērā te ao nei a . . . te haere, nō reira, haere mai, haere mai, haere mai. Ngā Puhi, haere mai. Haere mai ki Te Ata-o-Taura. Ko koe te tangata tawhiti kia haere mai. I haere mai hoki koe i Te Rerenga Wairua rā anō. Nō reira, ka mihi atu ki a koe, haere mai, haere mai, haere mai. Tēnā koutou, tēnā koutou, tēnā koutou. He wai, kua mutu ahau.

aaa utaina… utaina mai ngā iwi o te motu… aue, aue, aue ha hi… Nau mai e ngā iwi.

400

Tauira Whaikōrero 19 a) Kaikōrero Selwyn Muru e) Iwi i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna rauemi MPT 2 ha) Pae he) Ngā

wehenga Tauparapara Mihi ki te

hunga ora Rangaranga

whenua Mihi ki te

hunga ora Kōrero

whakakapi Whakamutunga

Tihei mauri ora ki te whaiao, ki te ao mārama. Aue, ka tū rā kei runga ko wai koe kua tū koe? Rangi-nui i runga, Papa-tū-ā-nuku i raro. Ka whakawehea kōrua, pūpū ki raro ko te ira tangata. Ka rangohia ruru ana te ruru e kai ai ana te kai haere. Kāore koa ko au ko Maui-Tikitiki-a-Taranga i whakanukunukuhia ai, i whakanekenekehia ai ō tātou waka tapu mai i Hawaiki. Ka tere mai, ka tangi, ka tere mai ka tangi, eke Tangaroa, eke panuku ui e, tāiki e! He pukepuke maunga he piki e te tangata, he pukepuke moana e tēnei, te waka. He mana tangata e kore rā e taea te takahi, nō te mea, he tapu, he tapu, he tapu, he tapu. Nō reira, haere mai te tapu, haere mai te ihi, haere mai te mana, haere mai koutou, ngā mana waha nui, ngā manu tioriori o ō tātou marae. Haere mai ngā maunga, haere mai ngā moana, ngā moana tapu i hoehoengia ai e ō tātou mātua tīpuna . Haere mai ngā toka tū moana, ākina e tai, ākina e hau, akiaki a Tāwhiri-matea. Ka tika te kōrero a tō mātou rangatira nei, kīhai te iwi nei i karanga i tētahi whaea hei mihi ki te motu. Mā mātou anō mātou e hari mai. Mā wai ō mātou mana e takatakahi, mā wai e takatakahi? Kia riro mā ngā pepa o te Pākehā nei? Kāo. Nō reira, ka noho atu ki te pae, ki te mihi ki te karanga i a koutou ō mātou rangatira i te rā . Nō reira, haere mai, haere mai, haere mai. Haere mai Murihiku . . .. Mauria mai rā ngā mana tūhaua o Tūhawaiki mā. Karitai, koirā toki kia āta koikoi ai ngā mātua tīpuna hei hāpai i ō rātou tokinga nui, pai rawa. Haere mai ngā maunga teitei kei konā. Kāre ō mātou maunga o Te Tai Tokerau. Pāpaku noa iho ngā maunga o Te Tai Tokerau. Engari he kōrero rā kei runga, he kōrero katoa kei runga. Ahakoa te pāpaku, nō reira, haere mai ngā maunga teitei a Aorangi, te waka nui o te ao Māori, ko Te Waka a Maui. Nō reira, haere mai, haere mai ō mātou rangatira. Haere mai Tahu Potiki. Ka tika anō koutou kia haere tahi mai i a Porourangi. Nō reira, haere mai o mātou rangatira. Ko Hikurangi maunga te maunga e kore nei e nekeneke. Engari kua neke katoa mai mai i te rā nei. Nō reira, haere mai o mātou rangatira kua neke katoa mai i te rā nei. Nō reira, Te Ariki Tapairu, whaea, te kuīni o Ngāti Porou, haere mai ki tō mātou, nā, hei kuini ki te kuini. Nō reira, mihia tonu, mihia tonu ngā mana kei runga i a koutou. Ō tātou aituā maha kei runga i a koutou, haria mai rā te pūtaketake. Heoi, ko te

401

Waiata Kōrero

whakakapi

whakataukī māku, he kaumātua anō te kaumātua, he kau anō te kau. He kāhui noa iho tēnei e mihi atu ki a koutou. Nō reira, haere mai e koro tangata, whakaporo nui i te rākau. E Mōni, haere mai rā. Ka tika anō māua e ārahi mai te tira nei, māua e ārahi mai. Ko koe te kanohi o Pine Taiepa, ngā tāngata i [w]hakakōrero ai i tō mātou whare i roto i te rākau. Nō reira, haere mai. Ārahia mai tō tira i roto i te rā nei, koutou e Tame mā, ngā pū kōrero huri noa e mōhio tonu kei muri nā noa ētahi, koinā e tū, e reri ki te tautoko i tō rātou rangatira. Nō reira, haere mai rā, haere mai, haere mai. Nō reira, he koretaketake nā tātou te iwi, he . . . ka hau mai i te pō nei. Kāre e tika mō te pae, kore e taea nā. He kararehe nohinohi ka tingitingi, koinā te take i whakakararehengia ai mātou Nō reira, kāhore noa i tuku mahi tika, nā te mea, he kararehe noa iho te pae. Koirā rā te whakamahi a ngā iwi ki a tātou tirarirari i a tātou. Ko te mea nui nā i ngā tāonga, nā tātou i tuitui, i herehere ki te ..whao??.. kotahi i runga i te aroha, i runga i te rangimarie. Nō reira, haere mai ō mātou rangatira, haere mai. Nā reira, Mā wai rā e taurima mai te marae… . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . me te aroha e Āpiti hono, tātai hono, rātou te hunga mate ki a rātou tātou hoki te hunga ora. Tēnā koutou, tēnā koutou, kia huihui mai tātou katoa.

402

Tauira Whaikōrero 20 a) Kaikōrero Pou Temara e) Iwi i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna

rauemi MPT 2

ha) Pae manuhiri he) Ngā

wehenga Tauparapara Rangaranga

whenua Mihi ki te

hunga ora kaupapa Waiataa Kōrero

whakakapi

Me whakarangi pūkohu e au ki Tititangiao, ki te Aitanga-a-Wheturoa kia whītikiria taku hope ki te maurea whiritoi. [heke] ana iho au ki Puhinui ki te maunga-ā-rongo o te rangi āniwaniwa. Ka mawhiti rā taku haere ki ngā tihi tapu ki Maungapōhatu. Ka tae ake taku titiro i hoki i Ruatāhuna nā ki Manawaru e, ko te aitanga a Tūhoe Potiki puta noa hanga rā o te tipua. A, eke ana au ki Huiarau. Kei te titiro atu au ki te Tai Rāwhiti, ki Hikurangi, ki te maunga e kore nei e nekeneke. Ko Waiapu e rere rā ee. Ko Porourangi tēnei. Kia huri mai au ki Te Kani-a-Takirau, ko Hinematioro, ko Rongowhakaata. Ka titiro atu au ki Whakapunake, ki Nukutaurua eee, ira rā! ko te Aitanga-a-Kahungunu. Ka tiawhe rā taku haere ki te pūtake rā o Kahuranaki, ko Te Whatuiapiti, Tākitimu. Me whakairi tēnei ki konei inā hoki kua ū ki runga i a koe. Te uri a Te Whatuiapiti, te uri a Tamatea-Arikinui, te uri a Kahungunu, tēnei koutou te whakaeke i runga i te karanga a ngā tāonga nei, i runga i te karanga a te iwi, te hunga kua eke ki te pō, ina rā, kua hoki mai rātou ki te wā kāinga. Kua pau i a rātou te ao te huri. Engari [i] tēnei rā ka mutu tā rātou rā, kua hoki mai rātou ki te kāinga. Hei aha? Hei tirohanga kanohi mā koutou mā ngā uri o ngā tāonga nei. Nā reira, e hika mā, nō rātou te reo karanga i tēnei wā, nō ratau te reo karanga ki a koutou ki ngā uri. Nā reira, e hika mā, nau mai te tapu, te mana, te ihi ngā iho i hoatu ai ngā maunga kua tae mai koutou i tēnei rā ka eke ai te whakataukī a ngā tīpuna he pā-tikapu e kitea te tangata, he pā harakeke kāre e kitea, he tapu, he tapu, he tapu. Nō reira, koutou te tapu, te ihi, te ariā o rātou mā kua huri ki te pō oti ai, ngā karanga ki a koutou. Nāu te āhuatanga ki ō tātou mate i kīa ai ko rātau ki a rātou. Ko tātou, ko te hunga ora ki a tātou. Ko tātou nei te uri o rātou mā kua heke ki te pō i ngā rā whakatata nei. Te hunga ora e tau nei, e mihi tātou ki a tātou. Nō reira, i runga i tērā kōrero Ngāti Kahungunu, kāre i taea te kōrero. Haere mai, haere mai, haere mai. Kāore te mokemoke, te tuohu noa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ka hoki tāua ki te whare huri ai ee. Nō reira, tuia te kawa, tāia te kawa, ko te kawa o te haere, nau mau, nau mai, mihi mai ki Tamatua.

403

Tauira Whaikōrero 21 a) Kaikōrero e) Iwi i) Te Wāhi

whaikōrero

o) Kaupapa u) Puna rauemi MPT 2 ha) Pae manuhiri he) Ngā

wehenga Whakaaraara Tauparapara Mihi ki te

whare Mihi ki te

marae Mihi ki te

hunga ora Mihi ki te

hunga ora

Tihei mauri ora. Timotimo te pō, timotimo te ao. Nō Rangi Tu koe, nā Rangi Roa, nā Tāne rā koe, nā Wharehihi, me te Whare-i-rarapa tuki ai Wharerangi . . . Tihei mauri ora! Karanga tapu te mauri tū, tū te whiwhi i waho. Puritia mai i waho. Tēnei te Māori e whakakīkī tēnei te mauri. He mauri kei runga, he mauri kei raro. Ka puta ki waho, ki taiao, ki te whaiao, ki te ao mārama, tihei mauri ora! E koe, te whare tipuna e tū nei, e tū. E te marae e tahora rā, takoto. Ko ngā tini mate o tātou, ngā tini aituā, nā koutou i tangi, nā tātou i tangi i tō mātou nei rohe. Nā mātou i tangi, nā tātou i tangi, tēnā koutou, tenā koutou e mihi mai ki a mātou. Eritinia. He nui nō te kōrero, he aha rānei? Engari i runga i te kaupapa, i runga i te kaupapa i tae mai ki konei. Kāre i kō atu, kārekau. He aha te kaupapa i …??... Ko au tētahi o ngā mea i heipū te haere ki rāwāhi ki te haerenga o tēnei, te tira, o Te Māori ki roto i te ao haere ai. Kua oti tētahi haere. Nō reira, i whai haere nei, i whai haere nei. Nā reira, i haere mai i tapu ai. Kāre he haruru i taku tapuwae i reira, kare e taea e au te kaute. Nā reira, kei te ora mai koutou i te āhuatanga o Te Māori i roto i tōu ake whakaaro o tēnei i tēnei rā. Hoki ana au ki te kāinga nei i te kōrero o Ngāti Porou, ko aua iwi, iwi e noho nei nā, he aha te mea nui i kitea e koe i tō haere? Nā, hei a rātou tērā pātai rawa atu, te nui pea, o tērā pātai. Anei taku kōrero ki a rātou, e waru hāora mātou e rere mai ana, e huri ana ngā mihini a te Pākehā. Kei te titiro [a]hau ki raro. I haramai ō tātou tīpuna, kāre i kitea te aroaro whenua. Nō aku pokohiwi tonu i tae mai ki konei. Kia aha ai? I whiwhi ai tāua, ngā tāngata i tēnei rā he . . . Nāwai rā, ka tae ki konei. Kāre au e mōhio nā ngā āwhina a te Pākehā. Kātahi no more! Ko Te Māori anō tēneki kua kitea e te ao. Kei konei ngā mea e rua hei kōrero māku, he kōrero whakahīhī māku ki ngā mea kāre i haere ki rāwāhi, karanga a te rā, tā Te Māori. Nō reira, kia haere mai nei, haere mai i runga i te kaupapa i rangatiratia ai. E pātai ana au, he aha te kaupapa nei i haere mai koutou ki te āwhina? Nau mai, haere mai. Ehara taku toa i te takitahi, engari he takitini. Whakakotahi kia haere, kia rangatira i tā tēnei rā. Nā reira, tenā koutou, hara mai. He aha te mea, te nui o te kōrero, he aha? Engari he kōrero kē nāu tēnei mō Te Māori nā tātou e noho nei, koutou kei runga i te paepae mai te hokitanga mai

404

Waiata Kōrero

whakakapi Whakamutunga

i roto o Akarana nei. Ko koutou ō mātou rangatira i hara mai nei mō te tutuki, te āwhina, whakatau. He aha tā mātou, mātou i haere mai mātou ki konei? He aha te kōrero kei te mōhio koutou? He aha mātou tē noho i runga i tō mātou maunga? Ehara i te maunga haere. Koinei rā ngā wero ki a mātou. Patua mātou o Ngāti Porou, panuku kē i ō mātou wāhine, haere mai ki te rapa haere i ngā uri ka kī mai koutou kia tēnā koutou, he Ngāti Porou koutou, he Ngati Porou mātou nei i tēnei rā. E wehe ana tāua, i tēnei rā kua kotahi tāua. Nō reira, ko aku kōrero. Me pēnei, ko ngā waka kia haere ki runga i te Tini-o-Takirau. Tēnā koutou, tēnā koutou, kia ora tātou kātoa huri noa i te whare.

Kāti rā e hika…ee aue mai rā

Te Hokinga mai o ngā tāonga ki te wā kainga. Ngā manuhiri whakaeke ki te whare whakaata tāonga o Te Whanganui-a-Tara, arā, nā te waka o Aotea rātou i whakatau, i mihi, i karakia, arā, i uhia ki te tāonga nei, ki te aroha i te wā i whakapiri atu ai rātou ki taua wā e whakatūwheratia ana ngā tāonga nei ki Aotearoa tonu. Heoi anō rā, ko tetahi o ngā kaumātua māngai kōrero, arā, rongonui o roto o Ati awa, ko Hoani Heremaia. Ko tēnei tangata, nā rātou rā i whakatutuki ngā whakanekeneke me ngā whakairi i te kōrero ki runga i ngā manuhiri whakaeke. Anei a Hoani Heremaia. Hei a Taranaki te pōhiri tuatahi, ērā e noho ana mātou, nā, mā Mātaatua mā atu i nāianei, ana, ngā ope e whakaeke i tēnei wā, āe. Ko tēnei Ngāti Kahungunu, ko Ngāti Raukawa. Hei a koutou e mihi nei te roroa o ngā kōrero. Te nunui, te hohonu o ngā kōrero. Āe, me nunui noa rā, me me roroa anō hoki rā i te roa o tō tātou tāonga e ngaro atu ana, he roa rawa ngā tau ka whakahokia mai. Ō whakaaro mō te whakahaere i ngā mahi i te atapō nei, i te ono o ngā haora, ā, tatū mai ināianei i muri i te tekau o ngā hāora. Ā mā tērā hoki rā e oti tōtika ai i te mea kua mahara hou te tinana, ngā whakaaro i te moenga rā i te pō nei, ana, kua pakari te wairua hei manaaki, hei whakatau [i a] koutou ngā kaumātua o te ao Māori i mua i ngā tīpuna tipua nei. Nā i tēnei rangi, āe, i konei hoki te Kāwana Tianara. Nā koutou i mau mai rā i terā o ō tātou rangatira, ā, koia rā te rangatira o roto o tēnei rā, āe, ana, e whakanui ai hoki tātou, e nui ai tātou i o mātou manuhiri. Ka pēhea ngā whakahaere mō tēnei rangi, mō āpōpō, ā, tae noa ki te whakamutunga o te whakairi, whakaataata o ngā tāonga Māori ki roto i tēnei whare? Mō ngā wiki tokoiwa, mō ngā wiki tokoiwa kua tuaringia ki ngā iwi o te motu o Te Ika-a-Maui. Kua wātea mai a mea, a Tāmaki Makaurau, Ngāti W[h]atua me Te Tai Tokerau. Muri atu i konei ki Ōtautahi, ki Ōtakau, ki Tāmaki Makaurau, ana, mā rātou ko te pēwheatanga. Engari, ko te whakaaro me mutu i reira, ā, ki te pai rawa te tuari haere a ō tātou tāonga ki a tātou o kō atu o Pōneke, ko Karaitiati, Ōtakau me Tamaki Makaurau. Hoani Heremaia, tēnā rā koe e whakatau nei, e whakatinana nei, e whakakaupapa nei i te manaaki i te tangata. Heoi anō, he mihi kei

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a koe ki te motu e whakarongo mai nei, kāre anō rātou i tae mai ki tēnei whakaata whakahirahira kei waenganui i a tāua. Āe, rongonui rawa nei pea ki tōku nei mōhio. Ki konei te rongonui o te motu o kō atu rawa o ētahi kē atu e noho ora rā ko ngā tāonga nei i ngaro, ā, kua kitea. Heoi anō rā, e Hoani, mihi atu ki te iwi e whakarongo mai nei. Tēnā koutou, tēnā koutou e whakarongo mai nei.