Karakia in Tourism Māori

Piki mai kake mai raHomai te waiora ki āu

E tu te hua, i ngaro ai rātou ki te PōE papaki tu ana ngā tai ki te Reinga

Ka pō, ka pō ai, ka ai ōKa ao, ka ao, ka awatea

Tihei mauriora!

Ascend forth! Ascend forth!Give the waters of life to meThe screen stands separating usfrom those who have passed into the night where the tides meet at Te ReingaT’is night, t’is night!T’is day, t’is day, t’is daybreak! Behold the breath of life!

E ngā iwi, e ngā reo, e ngā maunga, e ngā awawa, e nga pātaka o nga taonga tuku iho.Tēna tātou katoa.

All peoples, all voices, all mountains, all rivers, all treasure houses. Greetings to us all.

©ATTTO / Karakia in Tourism Māori

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About the cover image Water in its natural state is both spiritual and healing and is recognised as a cleansing element in religious and spiritual rituals.

At the commencement of life, the child is sprinkled with water.

Traditionally, a war party going out to war was sprinkled or immersed in water to cleanse them before coming under the tapu of the war god. On their return from battle, they were sprinkled again to remove the war tapu with its association of blood, so that they could resume normal relations with their wives and families.

The individual who had broken a tapu restriction had his sin washed away ritually by the sprinkling of water.

In severe sickness, the patient was immersed and a raupō leaf or fern stalk was placed in contact with his body to provide a conveyance whereby the contaminating influences and disease demons might leave the body and be floated down the stream to oblivion.

The undertakers, during exhumation activities, were saturated with the tapu of the dead which was removed by the water ritual to make them noa.

So in divine rituals, water was an essential medium for purification.

Welcome ....................................2

Timatanga korero/Introduction .....6 Background ................................8 What are karakia? ..................... 10 Some examples of karakia ..........13 The importance of reciting karakia correctly .......................20 Supplementary Information .........21

Assessment task ...................... 23

Rārangi Whakamārama/ Glossary ...................................31

5 Contents Rārangi Upoko

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Welcome to the Karakia in Tourism Māori Workbook This workbook is designed to help you examine ancient rituals (karakia tawhito) and religion-based prayers (contemporary karakia) as they can be appropriately used in tourism Māori product. These karakia can be used at the beginning or conclusion of gathering together, for a specific reason, or for having a meal.

The information in this workbook is designed to assist you to understand the uniqueness of karakia in the Māori culture. This will enable you to gain an understanding of the spiritual interconnectedness of the Māori culture and to enrich the tourism Māori experiences of visitors.

This workbook is followed by assessment tasks. The assessment tasks will be used as evidence towards your completion of the following unit standard:

Number Title Level Credit Version

17784 Examine and recite appropriate karakia in tourism Māori 3 5 4

GlossaryThere is a glossary located at the back of this workbook which contains a selection of Māori words and an English translation.

Tīmatanga Kōrero Introduction

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Assessment tasks Assessment tasks are used by your assessor to judge your competence to a particular unit standard outcome.

You may use the space provided within this workbook to handwrite your answer to assessment tasks. If you do require more space to complete an answer you may use your own paper. Alternatively, you may type your answers on a computer and print copies for your assessor. Any additional pages or printed answers should be clearly labelled on each page with the assessment task it relates to and your name.

Part of your assessment requires you to recite karakia that are suitable to tourism Māori product. An expert witness will be required to verify that appropriate language, gestures and procedures are followed during the recital of the karakia. This means you need to source a person with knowledge of appropriate karakia to witness your performance. The expert witness might be:

• Teachers/tutors in charge of Māori studies at your Kura or school

• Kaumātua/Kuia from local Iwi

• Iwi representatives appointed by local Māori

• Appointed representatives from local marae.

When you have completed all the assessment tasks in full, and gathered any supporting evidence, you are ready to send it to your assessor for marking. Follow the assessment submission process that is outlined by your school, provider or workplace. We recommend that you take a copy of all your answers before you send it to your assessor.

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In undertaking a study of Karakia in Tourism Māori at level 3 it is important to understand that the material contained in this booklet is at a level appropriate for this course of study. To gain a deeper understanding of karakia and its full significance in Te Ao Māori higher level study and further reading is required. This should provide the learner with more confidence to be able to actively participate and make the necessary links between the spiritual realm of karakia and the physical realm of tikanga Māori.

The interaction of the spiritual realm with the physical realm is also evident in the korero, pūrākau and whakapapa. There are many Tourism Māori products that are underpinned by Māori values. They model their procedures and service delivery on basic Māori traditions and at the core of these customs is the practice of karakia. For instance a karakia is usually always recited when visiting an historic site, a place of huge Māori significance or being guided on a bush or waka tour.

Traditionally, Māori believe in a deep kinship between humans and the natural world. All life form is connected. The landscape of Aotearoa is of vital importance to the county’s tourism industry. Our clean green image attracts many visitors from other countries. Some Māori today still view the landscape as a living breathing relative which has been kept alive by the many stories told and the karakia tawhito recited. The stories and karakia carry great mana and have been passed down through the years by the ancestors and Tohunga.

In the beginningIn Māori tradition, at the core of the world and the whole universe is Io, Io matua kore (Io the parentless) and Io taketake (Io the root cause of all). The richness of the Maori understanding of Io is seen in the many different names applied to Io when listening to the experts recite the whakapapa (genealogy). From Io came the Atua (gods). First came Te Kore (the void), then Te Pō (the night) and then Te Ao Mārama (the world of light). There was also Papatūānuku (earth mother) and Ranginui (sky father) and some of their children included Tāne, god of forests, Tangaroa, god of the sea, Rongo, god of cultivated food, and Tūmatauenga, god of war.

8 Background

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Priests were known as Tohunga and it was through the Tohunga that the Atua could communicate. Māori scholar Te Rangi Hīroa (Peter Buck) suggested that the term derives from Tohu, meaning to guide or direct. Ngā puhi elder Māori Marsden suggested Tohunga comes from an alternative meaning of Tohu which also means a sign or manifestation, so Tohunga means chosen or appointed one. Both meanings are correct. The role of the Tohunga was to ensure tikanga (customs) were observed. They guided people and protected them from spiritual forces. They were healers of both physical and spiritual ailments and ensured people carried out the correct rituals associated with horticulture, fishing, fowling and warfare. For instance when people went fishing they threw their first catch back to Tangaroa. The first bird caught was offered to Tāne, and the first kūmara to Rongo.

The term Tohunga is also used for an expert in a particular field. For instance an expert in tattooing is a Tohunga ta moko. An expert in carving is a Tohunga whakairo. Certain people were highly respected and had extraordinary power, essence or presence. This notion is known as mana comes from the Atua and is highest amongst Rangatira (those of chiefly rank). First-born children and Tohunga had greater mana than others. Tohunga communicated with the Atua using karakia.