Analysis of Maori Studies - Essay Example

Lecturer Maori Studies Pōwhiri represents the Māori welcome terminology. It was initiated as a ritual tradition in the Māori cultureto visitors and on to marae. The marae land is sacred due to religious and social aspects. It is significant during hosting the welcome ceremony, entailing several speahces and rhythmic approaches to dancing and singing. This is to ensure integration with the feast, Hākari. The Pōwhiri original purpose entailed analyzing visitors and determining whether they are allies or enemies. This generally ensured military importance. The concept of mana, or aura of authority of an individual, in the Māori modern and traditional society, is very significant because it is elusive. It involves the idea that ensures meaning to all the parts of the Māori culture. This translates to adequate understanding and analysis of the word. The simple definition of the term mana entails; the life force and aura that an individual possesses to generate respect from his whakapapa (meaning family), hapū (representing clan) and iwi (representing the tribe); by effect this leads to influence and power over them, the subjects (Ka’ai, Moorfield, Reilly, Mosley 2004:15). Just like any other representation of the Māori life, pōwhiri is deeply connected with concept of mana that plays an important role during the entire ceremony. Representing one of the significant rituals in the Māori culture, pōwhiri remains a major tradition in the modern society. Initially it was developed as a process utilized in understanding the aims of visitors or foreigners, and if they can be welcomed as friends into the marae or turned off like enemies. In the modern context, the concept remains an approach of meeting newcomers to marae; however, it more so illustrates formality. It should be understood that mana illustrates in different forms; and this explains different life aspects. Firstly, mana atua is derived from the gods. Secondly, mana túpuna is inherited. Also, mana tangata is got through actions. Mana whenua is got from land. Finally, mana wahine represents that owned by women. These are just a few examples (Ka’ai et al 2004:14-15). These aspects of mana are received and also lost independently; however, they are all similarly important in the Māori society. Furthermore, this lacks detracts from general mana of the person (mana Māori motuhake). Due to mana’s nature, all these mana categories are found in different degrees in pōwhiri. Some play greater roles, and others are in the pōwhiri in similar significance as in Māori life. Another important aspect of mana entails exclusivity and uniqueness to the Māori (Mei Winitana 2008:1). One major application of the mana in pōwhiri entails, adequately impressing guests. This can also be related to manaaki, the concept of hospitality and also caring for the fellow man (Duncan 2014). It works through develing fear and respect of the manuhiri; people visiting marae and tangata whenua; and locals or residents of the land. The initial usage of mana is during wero, representing challenge initiated by tangata whenua for the manuhiri. The wero is done by the bravest, acclaimed and skilled warrior(s) in tangata whenua; and it illustrates their techniques in handling weapons (Ka’ai et al 2004:78). Specifically, the warriors with superior mana tangata conduct the wero. Also, it requires more mana tangata to effectively perform a wero because of the great levels of practice or skills required. Successful wero illustrates the mana of the warriors and also entire tribe. It demonstrates the skills significantly required in the Māori society, the illustration of the greatest warrior(s) in the society, in their prime or bravery against the adversaries. However, currently the wero is rarely and inadequately performed (Duncan 2014). This is because of inadequate mana tangata like the expertise required in performing the superior display. There are several other practical explanations, like time restraints or inadequate need. In the course of whaikorero, the speech making aspect of pōwhiri, people possessing great mana atua like the ariki or paramount chief, or the mana túpuna representing tangata whenua, speak to people first and illustrate the marae kawa or protocol (Auckland City Council, Manukau City Council 2010). “Expanding on the concept of ‘mana’, divine attributes are imbued to living and inanimate objects… inherited from previous generations, bestowed, and transferred. The worldly dimension of mana is informed by the cultural concepts of teina and tuakana (younger and elder) relationships and by whakapapa (genealogical linkages)” (Mei Winitana, pg 5. 2008). This shows mana being passed to next generations, hence represents spiritual transfer separate from earthly confines. This assists in illustrating the significance of prestigious background. Whakapapa is also very important to Māori during pōwhiri. Traditionally the tūtūā or commoners are not allowed to participate in oration. But, the Māori culture has changed due to effects of colonisation. It seems like the significance of birth is continuously being less fundamental. Even though mana túpuna important, it is viewed as less integral during pōwhiri. In contemporary environment, more emphasis is directed on mana tangata, and not mana túpuna. This shows that mana usage in pōwhiri varied with time. Performing effectively increases the mana of persons and their iwi. Another mana characteristic in the pōwhiri entails mana whenua; the mana achieved from the land. To illustrate, “The most important message of the pōwhiri is that each of us as individuals and as a people, or tribe deserve respect and the land on which we live and call home equally deserves respect.” (James W. Barnes 2004:168). This illustrates how integral mana whenua affects the Māori culture, in terms of the whakapapa concept. The land, Papa-tūā-nuku, is considered mother of atua and also humankind (Duncan 2014). Due to this, the mana ensures responsibility over land, needs to be overseen by manuhiri who respects and adheres to manawhenua, of tangata whenua, or the authority received above it. It could, therefore, be seen that this is the main aim of holding the pōwhiri. Despite its great significance in pōwhiri, the mana wahine is greatly undervalued. It represents the inherent mana of the Māori women. “Mana Wahine denotes practices and procedures in exercise of self-determination…” (Evans R. 2005:48) “...meld of creative personality traits, intrinsic qualities, and cultural beliefs and practices, inherent in Māori women, the indigenous people of Āotearoa…” (Mei Winitana 2008:1). This explains mana wahine is realized through Māori women performing their traditional responsibilities in a traditional manner with lots of determination and respect. In the course of pōwhiri, Mana Wahine is important, just like the women. The pōwhiri is not allowed to begin, until females of tangata whenua are prepared for whakaeke, which illustrates slow entry in marae. The women start the powhiri because it illustrates their power to start things; for instance, life (Duncan 2014). Due to respect of mana wahine, waiting period increases indefinitely. In karanga, information among women, like the whakapapa involving different women groups or their aims of visit, is passed to the men (Duncan 2014). The mana wahine participates directly in whaikōrero. The women usually sing through response to the speakers, by demonstrating support or opposition of the message, and also when communicating time to leave (Duncan 2014). This ability is found among only the women. It serves to increase mana wahine, and also increase power to strengthen and diminish mana of the appropriate speakers. This is because women usually posses the ability of end things in the Hine-nui-te-pō (Duncan 2014). These aspects also apply during the pōwhiri. Mana is a challenging issue to understand. This is not because of complexity or incomprehensibility, but because of simple vastness concepts it uses. It resembles the web that affects life parts; for it to be untangled, each area must be untangled and analyzed. Mana should be adequately maintained, and also respected. It represents authority by which Māoricans pursue their lives and duty that enhance cohesiveness among them. Pōwhirimana is gained or lost depending on the individuals and their whakapapa or iwi. The change of mana is overemphasized; through great prestige and also tapu (sanctity) of the pōwhiri. Works Cited Auckland City Council, Manukau City Council (2010) - Whaikōrero – speech making - http://www.manukaulibraries.govt.nz/EN/Maori/Pathfinders/Pages/Whaikorero.aspx (Accessed: 27th June 2011) Barnes, J. (2004). Sea songs: readers theatre from the South Pacific. Boston: Greenwood publishing group Duncan S. (2014) ‘Creation Narratives’ MAOR102: Maori Society, Dunedin: University of Otago Duncan S. (2014). Cultural Concepts and Maori Worldview – Part 2 MAOR102: Maori Society, Dunedin: University of Otago Duncan S. (2014) ‘Ngā tikanga o te marae – Part 1’ MAOR102: Maori Society, Dunedin: University of Otago Durie, M. (1998).Te Mana Te Kawanatanga: The Politics of Maori self-Determination. Auckland: Oxford University Press. Evans R. (1993) Womens studies journal - Auckland University Winter Lecture Series p.g. 48 Ka’ai T.M., Moorfield J.C., Reilly M.P.J & Mosley S. (2004) ki te whaiao: An Introduction to Maori Culture and Society, Aukland: Pearson Education Winitana M. (2008) “Contemporary perceptions of mana wahine Māori in Australia: A diasporic discussion” Doctoral thesis Research Note 4 pg 1, 5 Read More