The++Maoris-Makszin+Loredana


 * // Maori Birth Rituals //**[[image:http://people.stthomasu.ca/%7Ebelyea/2003/Maori1.JPG width="362" height="464"]]

MAORI (mau-ree)
In the 1300s the Maori people came from the islands hundreds of miles to the north and by 1500 had established contact with over 60 countries, including the Vikings. Today you'll find the Maori all over the island - fully integrated into every aspect and corner of NZ. When the English began to settle here the Maori had many of the same experiences as American Indians - wasted by white man's diseases, and their huge sequoia like (kauri) forests were razed. Fairly early on treaties were signed and the Maori had a relatively peaceful and prosperous relationship with the English. Today some of the tribes are quite well off, as they own large tracts of land which they lease. The Maori fared well compared to natives in other countries because they were such fierce warriors. Even with superior weapons the whites gave up fairly quickly. The land was so rugged and the Maori so fierce and scary, that the whites signed treaties which they largely kept (quite a contrast to most histories with native peoples). The Maori were cannibals who ate their enemies. Unlike the Iban in Sarawak, who honored their enemies by eating them, Maori insulted their enemies by eating them. Much of the Maori art shows bulging stomachs to warn you what will happen if you mess with the locals. One of the traditional dances of the Maori is called the **haka** where the warriors jump around in an intimidating manner, bulge their eyes and stick out their tongues. The NZ national rugby team (the "all blacks" because their uniform is black) love to do the haka at their opponents before a match. In some sense NZ was less interesting than other places we've been, because it is fundamentally an English culture and hence familiar. We went there not for the exotic culture, but for things familiar - mild weather, beautiful open land, good cheap beer - a touch of home. It was great and we look forward to some future visit to this beautiful land. As usual, we stayed in Bed & Breakfasts and enjoyed the chance to meet some Kiwis and hear of their country. //**Culture** //The indigenous Maori people of New Zealand have a unique and fascinating language and culture, which has a major part to play in New Zealand life. The love of their culture, the outdoors, sport and the arts make their culture unique in the world. New Zealanders in general have a unique and dynamic culture, with European, Maori, Pacific Island and Asian influences. It is a culture that celebrates many different lifestyles, and these influences make the arts in New Zealand so colourful and unique. Arts and culture are an important and vibrant part of New Zealand life. Much of the art is produced as a sense of identity and nationhood for this country and often the art is communicated from generation to generation. //**Language** // The Maori people are the indigenous people of New Zealand. They are Polynesian and comprise about 8% of the country's population. Maoritanga is the native language which is related to Tahitian and Hawaiian. It is believed that the Maori migrated from Polynesia in canoes in the 9th century to the 13th century. Dutch navigator Abel Tasman was the first European to encounter the Maori. Four members of his crew were killed in a bloody encounter in 1642. In 1769 British explorer James Cook established friendly relations with some Maori. By the 1800's, visits by European ships were relatively frequent. Soon the Maori population was severely reduced with the arrival of European ;settlers. War and disease took their toll till eventually the population dropped to about 100,000. In 1840 representatives of Britain and Maori chiefs signed the Treaty of Waitangi. This treaty established British rule, granted the Maori British citzenship, and recognized Maori land rights The Maori believed in a pantheon of spiritual beings with supernatural powers. The existence of a supreme god, Io, was allegedly revealed to those who reached the upper grades of the school of learning. All tribes shared belief in eight major gods, offspring of the primeval parents Rangi and Papa: TANE - God of the forests & father of man. TU-MATAUENGA- God of war & inventor of snares, nets & digging sticks RONGO- God of peace & agriculture TANGAROA- God of sea TAWHIRIMATEO- God of weather HAUMIA- God of uncultivated food RUAUMOKO- God of earthquakes WHIRO- God of darkness & evil Each tribe also had its own exclusive tribal gods, mostly of war. Finally, there were family gods and familiar spirits, which originated from abortion, miscarriages and the ghosts of the dead. //Atva// were invisible spirits of uncertain form. The Maori associated them with visible symbol, which might be natural phenomenon (rainbows, comets, trees, stones), living creatures (lizards, birds, fish), carved god-sticks, or rough stone images. Those who served the family gods were shamans rather than priests; they achieved office by spirit possession and were largely self-taught. Women could become mediums of the family gods, but none higher. The most important rites were conducted privately by the //tohunga ahurewa// at the community altar, a sacred pool or stream. The altar consisted of one, or a pile of unworked stones. It was outside and always hidden from public view Maori women enjoyed the full control over their birth process. They with the help of Tohunga, Midwives and whanau, controlled conception, abortion, birth and parenting. They followed strict protocols of Tikanga, Karakia, Tapu and Noa. Most deliveries were in the squatting or standing position, with support if desired. There was no interference and if problems arose the most appropriate tohunga who specialised in that particular situation was called upon to resolve the problem. The placenta was buried by the appropriate person and when the pito (umbilical cord) had fallen off the infant, it too was appropriately buried or planted in a rock crevice or tree It was a tapu process, childbirth could not take place within the ordinary dwelling house. Instead, women gave birth either in the open or in a temporary shelter which was erected for the purpose and later burnt. This was called the whare kohanga, literally the nest house. It may be that a whare kohanga was only erected in the case of high-ranking women, and possibly only for their first delivery. Female attendants were designated to care for the mother during her time in the whare kohanga. During the birth itself, the mother was assisted by her attendants, her parents other female relatives and her husband. Maori women laboured in a squatting position, often held from the front by an assistant who would help with bearing down by exerting pressure on the mother's abdomen with her knees. Karakia to Hineteiwaiwa, goddess of child-birth were recited to ease the birth. According to Buck, the karakia would differ depending on whether the labour was going normally or was particularly difficult. The cord (iho) was cut with a chip of obsidian, tied with flax fibre and the stump rubbed with titoki oil before being bandaged. The whenua (placenta) was taken away by the mother's mother, aunt, or other close relative to be buried in a secret place. When the dried naval cord eventually came away, it too was often hidden. - Extracts from a presentation given by Ani Mikaere **__Maori Birth__** The Maori practiced many birth customs which concerned much superstition and ritual. However, this was only practiced among the more important families of a community and usually for the firstborn. During the last few weeks of her pregnancy, a pregnant woman who was said to be tapu was segregated from the community into the 'whare kohanga' or nest house, a temporary shelter built solely for the purpose of giving birth, and later burnt. "A woman would adjourn to the ``nest house`` with her attendants when she felt her time was near, one of the signs being a numbed feeling in the small of the back (Best, 1914. P. 134)." Not until after the tapu had been removed was the woman allowed to return to the village. The birth process and parenting was aided and attended by the Tohunga (or medicine man), midwives, her parents, other female relatives, and her husband. The Tohunga would recite charms and assist during any labour complications. Women would most commonly give birth in a squatting position while an assistant holding her by her shoulders would pressure her abdomen with her knees. Karakia to Hineteiwaiwa, "a kind of tutelary being who controls matters connected with women's industries, childbirths ... the moon-goddess, or personified form of the moon (Best, 1952. P. 108)," was recited to ease the birth. The cord (iho) was cut with a chip of obsidian, tied with flax fibre and the stump rubbed with titoki oil before being bandaged. The whenua (placenta) was taken away by the mother's mother, aunt, or other close relative to be buried in a secret place (Ani Mikaere)." When the child was born (especially to an important family or in the case of a firstborn male) the natives of the tribe would gather to welcome the newborn child into the world. Gifts and food were often brought, and songs were recited in acknowledgment of the child. According to Eldon, the most important ceremony performed over the child was the Tohi rite. This was an ancient form of baptism that in many ways resembled a traditional Christian baptism. Ritual was chanted and speeches were given by the relatives and both parents welcoming the newborn child into the world. The baptism too place in a river and "The whole formed an impressive ceremonial, as, for instance, when the child was held up in the hands of the priest and dedicated to the Supreme Being, and an attendant priest released a bird, allowing to fly away (Best, 1952. P. 108)." **__Marriage Rituals of the Maori__** According to Elsdon Best in his book, //The Maori As He Was//, the marriage proposal known as //taumau// even included the practice of babies being promised as a future husband or wife to members of another clan. These betrothals were usually done as a means to gain power politically within the clans with the members prohibiting marriage any closer than three generations from a common ancestor. With this in mind, they were being as careful as possible to prevent what they considered to be "incestuous marriages" There were different levels of importance of girls who were betrothed. In some areas, these girls were known as puhi. However, this term also applied to the girls in the Matatua tribes of the Bay of Plenty, who were considered to be the leaders of a clan. As such, these women were given attendants and special accommodations and were not required to work. Courtship varied within the tribes. Sometimes the male or female would make their choices or desires known to their families. Other times, the marriage and betrothal arrangements were carried out by elders in the family rather than the parents. If that was the case, then there would be meetings held by the elders so that anyone who may have objections to the union could express them. As well, if women spurned the advances of the male, he may decide to use white magic, known as //atahu// to make her change her mind. Another way of convincing a potential bride that accepting the marriage proposal may be a good thing was to attack another clan and capture the girl. This could be a very violent event with both sides battling for the girl. Adultery in the Maori culture was treated harshly, especially for the wife. In these circumstances, though, the husband would also be affected by the punishment since it included plundering the home of the couple. Polygamy, however, is common and accepted as an act that gives dignity to the upper class of the Maori tribes. Divorce is also acceptable in the Maori culture and is accomplished through a ritualistic service including the use of water **__Death and Funeral Rituals of the Maori__** Death and funeral rituals, in the Maori culture, for the most part seem to mimic (or is the reverse true?) North American practices. The mourning period is three days usually when the body or //tupapaku// is laid in the //marae// which is the meeting place of the Maori people. There it will remain until burial and it is believed that at no time should the body be left alone. The burial place or //urupa// is usually close to the marae and is done that way so that the family of the dead can care for their burial place. As well, other family plots are reserved within range of the dead person so that the family can be buried together just as they were together in life. Again, a practice much like that of North American families. When families visit the urupa, it is very important that they wash their hands upon leaving. There are usually containers at the gate to wash hands but, in the absence of water, it is acceptable to use bread called //rewena// to crumble, thereby removing the //tapu// or unclean from the hands The most elaborate death rituals took place when a chief of the Maoris died. Since the Maoris believe that there is immortality awaiting their chief, he experiences great pride as he is dying. He feels that he will become a protective spirit for his people left on earth. Following his death, his followers lament and cut themselves with shells until they were bleeding profusely in a show of the intense bereavement they were feeling at their loss. During this period, the body of the chief is adorned with several different things such as feathers of the albatross and down from the breast of a sea-fowl. After dressing face and hair as required, skulls of members of the tribes who had been enemies were arranged at his feet. As well, remnants of his ancestors were placed near his head and other heads of enemies were stuck on poles, near the burial ground. Many times, slaves would also be murdered so that they could serve the chief in the after life. (In the particular circumstance that I researched, this last ritual was dispensed as there were Europeans living in the area). No person connected with the burial of the chief was allowed to touch food or could be touched by any other person. Therefore, in order for the people affected to eat, they had to be fed by extending their lower jaw and having neighbors or tribes people toss food into their mouths **__The Past that no longer exists: Maori Birthing Rites and Rituals__** As a group we rushed to try and find birthing rites and rituals of the Maori peoples of New Zealand. One problem that we ran into was the lack of new scholarship surrounding even past rituals of these people written in a contemporary perspective. Most groups probably ran into the same problem that the scholarship on tribes that they found lack the acknowledgment of impending co-adoption, forced or not, of European values and practices. Many texts are written as though indigenous peoples are not subject to the same cultural shifts that we are subject to so often you are reading a time bubble: the way things were and were understood at a particular moment. In our case many of the sources we used initially were either from just after 1900 or from before (we have one text that is approximated to be from1840). This poses a problem as customs and traditions are recorded but with very ethnocentric eyes and without an understanding of regional differences between clans belonging to the same overall group. We had issues resolving the fact that it is hard to determine where these rituals and rites fit into the modern Maori's life. What customs have changed? What has remained? How do they reconcile cultural and religious rites and rituals with adopted religious beliefs? While the record today seems unclear as it is hard to find information on "modern living" most of what is available is not written from the perspective of the Maori people. While we may read the about their traditions and modifications of them, it is still being written from a Western European perspective which cannot reflect the general culture of a people. For instance former Bishop John Shelby Spong, a VERY liberal thinker writes in one column: New Zealand's isolation created a special character in the people. Though there was certainly conflict between the Maori and the invading Europeans, it never reached the level of ethnic cleansing that marked the European relationship with Australia's Aboriginal people or with the United States' Native American population. New Zealand's first and second wave of settlers have forged a collaborative life together, based on a treaty. The underlying assumed text is that Maori's are better off than most other Native groups around the world and that everything is fine. When placed in opposition to the Maori voice of Lee Tamahori's in his movie //Once Were Warriors (1995)//, where he portrays the life of the urban displaced Maori as poor, full of violence and substance abuse. His text contradicts Spong's. Spong's article however is about the state of Christianity in New Zealand so the state of the Native New Zealander is not the central focus. He does pause to note the influence that original Maori beliefs have played in shaping the Christian community and even influencing the common book of prayer.Most of the Maori think of themselves as Christian. The Christianity of this nation, however, is deeply shaped by the spirituality of the Maori people, whose native religion personalized nature and sought to live in harmony with it. New Zealand's Christianity is much more centered on the environment as a reflection of God's presence in nature than is true in western Christianity This Maori impact is seen particularly in the New Zealand Anglican Prayer Book, widely regarded as the best prayer book in the Anglican Communion. It preserves a sense of awe, wonder and mystery in worship. It is open and contemplative, emphasizing the many pathways to God and the blending of human life back into nature. (Spong) While hybrids exist in the religious framework of New Zealand most people (less than one in five) do not attend church at all. Finding current cultural practices of the Maori involves looking at the changing social trends of the surrounding culture(s). As Spong has pointed out the different cultures that exist on the island influence each other. Ethnocentric research aside the voice of the Maori is rarely heard. Government and Academia speak instead of the socio-economic conditions of these people instead of what makes them a people. So today instead of presenting material that we know to be current and accurate, we have presented the Maori as they were seen and recorded in the past
 * MAORI GREETINGS**
 * Kia ora** — Hello
 * Tena koe** — Greetings (said to one person)
 * Tena koutou** — Greeting everyone
 * Haere mai** — Welcome
 * Ka pai** — Good
 * Haere ra** — Farewell
 * Ka kite ano** — Until I see you again (Bye)
 * COMMON MAORI WORDS**
 * Aotearoa** – Maori word for New Zealand
 * haka** – chant with a dance for the purpose of a challenge
 * hangi** – Traditional Maori method of cooking
 * hui** – a meeting of any kind, conference, gathering
 * iwi** – people, nation, tribe
 * kai** – food
 * kaumatua** – elder or elders
 * kumera** – Maori sweet potato
 * marae** – the area of a meeting house, dining hall, grounds etc for the local tribe
 * moana** - sea
 * pakeha** – non maori person
 * puku** – belly, stomach
 * tangata** **whenua** – orginal people of a place, local hosts
 * tapu** – sacred, not to be touched, to be avoided, taboo
 * wai** - water
 * waiata** – song or chant which follows a speech
 * waka** – Canoe
 * whanau** – extended family
 * whare** **Hui** – Meeting House