Pōwhiri Poutama

A Māori Counselling Perspective

Compiled by Rawiri Waretini-Karena

Karakia Timatanga

Whakataka te hau ki te uruWhakataka te hau ki te tongaKia mākinakina ki utaKia mātaratara ki taiE hī ake ana te atakuraHe tio, he huka, he hau hūTihei mauri ora

AgendaChapter One: Powhiri• Brainstorm- What is a Pōwhiri?• Discussion- Contextualising the Pōwhiri processChapter Two: Philosophy of Pōwhiri Poutama• Discussion-What is your understanding of Pōwhiri Poutama?• Describing philosophies behind Pōwhiri Poutama

Question

• What is your understanding of a pōwhiri?

11 stages of powhiri

1) Alert2) Pre pōwhiri-meet at the gate3) Wero4) Karanga5) Haka Pōwhiri6) Whaikōrero7) Waiata8) Koha9) Hongi10) Kai11) Poroporoaki

Alert

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

Pre-Pōwhiri

• Pre-meeting before being called on to discuss:

1) Protocol of the Marae

2) Decide who are the speakers

3) Decide who is doing the karanga

4) Collecting koha

Wero-Challenge

“The original purpose was to find out whether the party came in peace or war”(Tauroa, H & Tauroa, P.,1986, 31). There are three challenges1) The first is the rakau whakaara

(Warning challenger)2) The second is the rakau takoto

to prevent manuwhiri coming further.

3) The third is the rakau whakawaha who lays down the taki when he turns his back bringing his taiaha over his head and points to the marae, the manuwhiri advance.

(Tauroa, et al, 1986, pg.33)

Karanga- To call

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

Haka Pōwhiri To be welcomed on

• The Manuwhiri are welcomed on by the Tangata Whenua

Whaikorero – Official speeches

• According to Tainui & Te Arawa protocol There are usually three speakers

• The Tangata Whenua speak first and last

• It is called tu atu tu mai.

• There is also the Paeke kawa.

Waiata- Supporting songs

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

Koha – To gift

• Placing the koha after the last speaker announces that there are no more speakers.

• It is picked up by a male and a karanga is done by a female.

Hongi – to affirm relationships

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

Kai – whaka noa- Remove tapu

• Having a hakari is about affirming relationships

Poroporoaki – to farewell

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

Question

• What understanding have you gained, in regards to a Pōwhiri?

• How does the Pōwhiri link to counselling?

Chapter Two

Philosophy of Pōwhiri Poutama

Whakamoemiti

Whakaotinga

Whakaoranga

Whakaratarata

Whakatangitangi

Whakapuaki

Whakatau

To prepare

Identify issue

Effective closure

Implement action plan

Establish relations

Assess issue

Analyze action/meaning

Paraire Huata 2011

Te Whiuwhiu o te Hau application2012

Whakamoemiti- To give thanks

• The first acknowledgement is to the divine self.

• Whatever it is, the still small voice, the creator, God, the great mystery

• It sets the scene, it takes the moment to gather the thoughts and gives thanks

Whakamoemiti- Themes

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

Whakatau- Welcome, to settle

• This wananga is concerned with the nature

• and quality of relationships.• We begin to enact the ritual of

encounter • Themes here are;• Trust.• Faith.• Genuineness.•

Interdependence.

Whakapuaki – To disclose, reveal

• The well spring, to bring forth what is not

• readily apparent. • Themes here are;• Spontaneity.• Creativity.•

Intuition.• Exploring the

knowing place.

Whakatangitangi- From Grievance to solution

• Themes here are;

Cleansing - Loss and grief - Intimacy

• A notion of moving from

• grievance to solution.

•

Whakaratarata- Balance & integration

• This wananga introduces the notion of balance and integration.

• Themes here are;• Healing• Holistic expression• Harm reduction

Whakaoranga

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

Whakaotinga

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

Tangata Whenua Ideology

• Belief that Māori whakapapa to the gods

• View the world as an interconnected space of the physical and metaphysical

• Tikanga rituals provide safety when engaging with others in the environment

• Relationships based on whanau, hapū, iwi

• Decisions considered the obligation for the wellbeing of the wider collective group

(Rivers, S, 2012)

Colonial Contact and Identity Loss

• Not all Māori are the same because of colonial contact

• Traditional cultural practices for Māori have adapted to the colonial landscape

• Acceptance of the dominant ideology was used by some Māori as a strategy to survive

• Loss of Identity has been linked to unwellness in Māori (Durie 2002)

Wairua - Spirit• Māori believe all things have a

spirit:– The earth (Papatūānuku)

– Animals, birds and fish (as descendants of Gods e.g. Tanemahuta, Tangaroa)

– Mankind (who were fashioned from Papatūānuku and the Gods – nasal passage – Tawhirimatea (wind), bladder – Tangaroa (water)

Wairua - Spirit• The spiritual and physical bodies

are joined together as one by Mauri (Tihei Mauri ora)

• When a person dies their physical remains are interred in the bosom of Mother Earth (Papatūānuku) however their spirit lives on and travels the pathway of Tane to the Gods that created them

• Here the spirit is no longer subject to death, but dwells forever in the presence of the gods

Wairua - Spirit

• Māori believe the spirit is immortal

• The spiritual dimension is therefore an essential area of consideration when working with Māori

Māori Marsden

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

Inoi Whakamutunga / Waiata

Kia tau ki a tātou katoa Te atawhai

o to tātou ariki a Ihu Karaiti

Me te aroha o te Atuanuime te Whiwhinga

tahitanga ki te Wairua Tapu

Ake Ake Amine

Reference

Durie, M (1998) Tirohanga Māori – Māori health perspectives in Whaiora. Auckland: Oxford University Press

Durie, M (2001) Mauri Ora – The dynamics of Māori Health. Auckland: Oxford University Press

Huata, P.(2011). Powhiri Poutama. A framework utilised by Te Whiuwhiu o te Hau Maori counselling & general

counselling endorsement. Hamilton: New Zealand. Waikato Institute of Technology: The Centre for Health & Social Practice.Tauroa, H & Tauroa, P.(1986) Te Marae: A guide to customs &

protocols. Auckland: New Zealand. Reed Methuen Publishers LTD.