What is a pa site?

The hill fort or pa was erected on suitable hills with the wooden poles surrounding the village or ridges as well as on strategic situations with sea, river, lake, or swamp forming a natural barrier on one side.

All pas varied with terrain and locality. Stockades, as well as trenches and ramparts, were built or built around to protect the sides from open attacks from the enemy.

Inside the pa site is a village with sleeping huts, food such as kumara, and other foods with specially built in pataka as well as a large hole in the ground for water or special access to a spring if near bye.

A wooden gong (pahu) is built on the highest point of the hill or mountain, it was beaten to warn of an approaching attacks (enemy's).

Fighting stages were built over the gateways and other vulnerable places in the pa site to give protection, they would shot darts and throw stones down on there enemy. people defending a Pa feared fire.

A unfriendly force would try to use red-hot stones and fire brands to cause panic by setting fire to the village which were inside the barrier.

Every pa had its protective god or goddess. This was often a special stone which wasn't there possession the mana or prestige of the pa and was buried under one of the side posts.

In general the pa was the strongest defense  of the tribe, a place to go for safety and protection when danger cam and threatened there security for all in time of war.

When Europeans came and invaded the Maori decided not to build as many Pa’s on hills because the main hut was more open to rifle fire.

What was important in a pa site?

• When invaders came it would be a great source of protection.
• A great way to counter attack invaders
• Showed your rank as you got higher the more important you were. 

 How did they store food in the pa site?

• On the lower terraces of the pa they kept Kumara in small huts, the huts were equipped with wide trays to hold the Kumara, the trays were tilted 20 degrees to drain water.
• Food could also be buried underground to keep its heat.

 How did they make pa site?

• Wooden Poles
• Flax
• Branches
• Driftwood
• Native Plants
• Dead Plants
• Wooden tools
• Large crane like object

The powhiri is the ritual welcoming ceremony.

Traditionally the process served to discover whether the visiting party were friend or foe. As the ceremony progressed, and after friendship was acknowledged, it became a formal welcoming of manuhiri by the tangata whenua. As the ceremony progresses also, the tapu or sacredness surrounding manuhiri is removed, and they become one with the tangata whenua.

It begins with the karanga, the high pitched voices of women from both sides, calling to each other to exchange information about each other and to begin to establish intent and the purpose of the visit. Kaikaranga between them weave a mat laid upon Papatuanuku (Mother Earth) binding the two sides together.

In traditional times a wero or challenge was performed by a warrior or warriors, advancing on the manuhiri to look them over and further establish intent. The wero is sometimes performed today, particularly for the most prestigious manuhiri.

The tangata whenua will perform the haka powhiri, a haka of welcoming, during which the manuhiri are symbolically drawn onto the marae. The chants often use the symbolism of hauling a waka or canoe onto the shore.

Next is the mihi or exchange of greetings by the kaikaranga’s from both sides. Oratory is much prized. An expert will display his knowledge of whakapapa and mythology, and his mastery of language. During whaikorero links between the ancestors and the living are made, and genealogical links between tangata whenua and manuhiri. The kaupapa or purpose of the occasion will be discussed, and perhaps general present day issues and concerns might be talked about.

Each speech is followed by the performance of a waiata, or sometimes a haka, by the kaikaranga’s support group. The quality of the performance is a matter of concern, and reflects on the kaikaranga, and the Kaikaranga’s party.

At the completion of their speeches the manuhiri will present a koha to the tangata whenua. Today it is usually in the form of money, but in the past it would have been food or valued possessions.

Then the manuhiri move across the marae to hongi with the tangata whenua. The hongi signifies the mingling together of the sacred breath of life, and the two sides become one.

Tauparapara

TUIA I RUNGA

To bind above

TUIA I RARO

To bind below

TUIA I ROTO

Bind inside

TUIA I WAHO

Bind outside

TUIA I TE HERENGA TANGATA

Bind the people

KA RONGO TE PO

Listen to the night

KA RONGO TE AO

Listen to the day

NAU MAI TE IHI, TE WEHI, TE WANA, TE MANA

The power, the fear, the thrill, the authority

HEI WHAKAKAPI I A MATOU MAHI

For finishing our mahi

KIA OTI AI MO TENEI WA

Let us finish for now

TUTURU WHAKAMAUA KIA TINA! TINA!

Gather, bind, entwine

HAUMIE HUI E, TAIKI E

Join together

Tuhi Tuhi

I te rua tekau o whiringa-a-rangi I tere tau, I haere au ki te puna taupo. I haere au ki te kaukau ai ki te whanua, I a au I te puna kaukau I taupo   au ki te wai.  Naku nga aihikirimi I hoko moki te whanua, kaore au ki te hoko ki te aihikirimi.   Na te mea I te ngenge rawa matou, me na te mea I pirangi ka matou ki te matakitaki I te pikita ka’arn ruku puna taupo.

I ta matou taenga ki te puna taupo ka puta ka puta atu matou I te motoka, I a matou e taraiwa ana ka tangi taku waea.  Ko reira took mama korere ahau ki te kia haumaru, na ka whiti matou I te huarhi ki te I ke’ern ruku I roto I te roto taupo.  I te mutunga o te ao te ra I haere matou te fare he ra nui.

My pepeha 

TAINUI

Ko Hautere te maunga

Ko Orakanui te awa

Ko Tainui te waka

Ko Raukawa ki Te Kaokaoroa o Patetere te iwi

Ko Ngati Mahana te hapu

Ko Te Ahurewa Roto Mahana, ko Whakaaratamaiti nga marae

Ko Kororia te wharenui

No Putaruru …