Misplaced Pages

#426573

38-607: Te Puea Memorial Marae is a marae located in Māngere Bridge , Auckland , New Zealand. Opened in 1965, it was the first urban marae in Auckland, built for all Māori instead of a specific iwi , but in particular as a community centre for local urban Māori communities around Onehunga and Māngere , and for the Waikato Tainui iwi . The marae is named for Māori leader and relative of King Mahuta , Te Puea Hērangi , and

76-596: A Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki) in. Mangaia had a marae named Taputapuatea and an ariori (priest) house. In the remote southeastern corner of the Polynesian Triangle elements of the traditional Polynesian marae evolved into the Rapa Nui /Easter Island ahu and their iconic moai (statues). According to Salmond, marae are "portals between Po,

114-468: A double garage, and some being larger than a typical town hall. A marae is a meeting place registered as a reserve under the Te Ture Whenua Māori Act 1993 (The Māori Land Act). Each marae has a group of trustees who are responsible for the operations of the marae . The Act governs the regulation of marae as reservations and sets out the responsibilities of the trustees in relation to

152-697: A larger programme focusing on providing emergency housing for the area. In the first three months of the COVID-19 pandemic in New Zealand , 480 families had been helped by the marae. As a part of the Tāmaki Herenga Waka Stories of Auckland (2021) exhibit at the Auckland War Memorial Museum , a temporary housing room at Te Puea Memorial Marae was recreated, including a basket of necessities provided to new arrivals to

190-480: A sandy beach and a natural source of spring water, where people would wash clothes. In 1933, a petition to the government was made to set aside one acre of land for a wharenui and marae, however plans did not eventuate due to the effects of the Great Depression . By the 1940s, the local community began to prefer building a marae at Onehunga to the north. In 1947, the land where the marae was to be built

228-574: A venue for the teaching of whaikōrero (oratory), Māori language and culture, and important ceremonies for distinguished guests of the university. Two detailed secondary-school marae are located in the Waikato at Te Awamutu College and Fairfield College . The latter was designed by a Māori architect with a detailed knowledge of carving and weaving ; its wharenui features an intricately carved revolving pou (pillar) as well as many other striking features. In addition to school activities, it

266-490: Is just as important to them as their own homes. Some New Zealand churches also operate marae of their own, in which all of the functions of a traditional marae are carried out. Churches operating marae include the Anglican , Presbyterian , and Catholic churches. In recent years, it has become common for educational institutions, including primary and secondary schools, technical colleges, and universities, to build marae for

304-458: Is known by the proverb te kei o te waka o Tainui (the stern of Tainui), as it is the northernmost marae associated with Waikato Tainui. The marae has been used as an events centre, and since 2016 the marae has provided transitional housing and emergency provisions for homeless people . The land where the marae stands was part of the rohe of the Waiohua confederacy of Tāmaki Māori until

342-458: Is used for weddings. As in pre-European times, marae continue to be the location of many ceremonial events, including birthdays, weddings, and anniversaries. The most important event located at marae is the tangihanga . Tangihanga are the means by which the dead are farewelled and the surviving family members supported in Māori society. As indicated by Ka'ai and Higgins, "the importance of

380-401: Is used primarily for communal meals, but other activities may be carried out there. Many of the words associated with marae in tropical Polynesia are retained in the Māori context. For example, the word paepae refers to the bench where the speakers sit; this means it retains its sacred and ceremonial associations. Marae vary in size, with some wharenui being a bit bigger than

418-583: Is usual with Māori nouns, the same word serves as the singular and plural of marae . The word has been reconstructed by linguists to Eastern Oceanic *malaqe with the meaning "open, cleared space used as meeting-place or ceremonial place". In Māori society, the marae is a place where the culture can be celebrated, where the Māori language can be spoken, where intertribal obligations can be met, where customs can be explored and debated, where family occasions such as birthdays can be held, and where important ceremonies, such as welcoming visitors or farewelling

SECTION 10

#1732790948427

456-670: The New Zealander of the Year Awards . In the 2022 Queen's Birthday and Platinum Jubilee Honours , Dennis was appointed a Member of the New Zealand Order of Merit , for services to Māori and the community. In July 2017, the Manaaki Tāngata was revived for the next six months, and in the same year opened Piki te Ora, a multipurpose facility to combat homelessness. In 2017, the marae developed Manaaki Tāngata e Rua,

494-506: The 13th century, was built by Tangi'ia who brought the central stone with him from the ancient marae of the same name at Ra'iātea . Indeed, it seems that it was quite usual in ancient times to take a stone from this marae. The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding

532-579: The 1740s, subsequently settled by Ngāti Whātua until 1840. In the 1820s and early 1830s, the threat of Ngāpuhi raiders from the north during the Musket Wars caused most of the Tāmaki Makaurau area to become deserted. During this period, a peace accord between Ngāpuhi and Waikato Tainui was reached through the marriage of Matire Toha, daughter of Ngāpuhi chief Rewa, to Kati Takiwaru, the younger brother of Tainui chief Pōtatau Te Wherowhero (later

570-487: The 1990s, the marae was used as a broadcasting location for Radio Tainui . In 2005, the Raukura Hauora o Tainui charitable trust opened a medical centre on the marae. In May 2016, an emergency meeting was called by the board, addressing the growing problem of homelessness . The board agreed to provide temporary housing and resources for homeless people in Auckland, establishing the Manaaki Tāngata programme, and by

608-910: The base of Māngere Mountain . Most of the inhabitants left in the 1860s prior to the Invasion of the Waikato , when Governor Grey required that all Māori living in the South Auckland area needed to swear loyalty to the Queen, due to the government's fears of the Māori King Movement . On 16 May 1865, the Ngāti Mahuta village at Māngere Bridge was seized by the Crown under the New Zealand Settlements Act 1863 . In 1890, some of

646-399: The beneficiaries. Generally each marae has a charter which the trustees have negotiated with the beneficiaries of the marae . The charter details matters such as: The New Zealand Māori Arts and Crafts Institute Act 1963 was passed and the institute built to maintain the tradition of whakairo . The Institute is responsible for the building and restoration of over 40 marae around

684-401: The buildings and the ātea . This area is used for pōwhiri (welcome ceremonies) featuring oratory. Some iwi (tribes) and hapū (sub-tribes) do not allow women to perform oratory on their marae , though typically women perform a Karanga (call) . The wharenui is the locale for important meetings, sleepovers, and craft and other cultural activities. The wharekai (dining hall)

722-402: The country. Most iwi, hapū, and even many small settlements have their own marae. An example of such a small settlement with its own marae is at Hongoeka Bay , Plimmerton , the home of the renowned writer Patricia Grace . Since the second half of the 20th century, Māori in urban areas have been establishing intertribal marae such as Maraeroa in eastern Porirua . For many Māori, the marae

760-419: The dead ( tangihanga ), can be performed. Like the related institutions of old Polynesia, the marae is a wāhi tapu , a 'sacred place' which carries great cultural meaning. In Māori usage, the marae ātea (often shortened to marae ) is the open space in front of the wharenui (meeting house; literally "large building"). Generally the term marae is used to refer to the whole complex, including

798-459: The end of the week 60 people had moved to the marae. The marae provided emergency housing using a kaupapa Māori model, initially housing people in temporary offices. The first year of the Manaaki Tāngata programme ended in September 2016, after 181 people were helped by the marae. Because of the emergency housing initiative, Hurimoana Dennis, chairman of Te Puea Memorial Marae, was nominated at

SECTION 20

#1732790948427

836-464: The first Māori King ), and they settled together near Māngere Mountain . In the late 1840s, Governor George Grey asked Pōtatau Te Wherowhero to settle with his people in the Māngere Bridge area to defend the township of Auckland. Pōtatau Te Wherowhero and members of Ngāti Mahuta (a hapū of Waikato Tainui) settled near to the land where his brother Kati Takiwaru lived, an area of 480 acres around

874-490: The first, followed by Utu-ʻai-mahurau at Paea , Mahaiatea marae at Papara , Tarahoʻi marae at Pare - ʻArue , and Hitiaʻa marae on Hitiaa O Te Ra . In Tahiti , marae were dedicated to specific deities, and also connected with specific lineages said to have built them. During the 1994 restoration of Taputapuātea marae at Raʻiātea by archaeologists from the Tahiti Museum , human bones were discovered under some of

912-589: The lack of space and resources that the community was facing, and agreed for the government to co-finance a marae after witnessing the difficulties. Fundraising came from a range of places, including community fundraising from the Māori community hall in Onehunga, and profits from felling macrocarpa trees on the property and quarrying scoria from Māngere Mountain . The marae was officially opened by Governor-General Bernard Fergusson in November 1965. The marae

950-474: The land at Māngere Bridge was returned to three individuals from Ngāti Mahuta: King Tāwhiao , Ihipera Kati Barlow, a descendant of Kati Takiwaru and Matire Toha, and Tiahuia, mother to Te Puea Hērangi . Barlow was given the title to the land at Lot 5A, the future site of Te Puea Memorial Marae. By the early 20th Century, this land had become farmland for the Rewha family. In addition to the farmland, Lot 5A included

988-500: The largest early uses of the marae was the tangi for Te Aupōuri and Waikato leader Mutu Kapa , whose tangi was held in November 1968. In the 1970s, the marae became a venue used by members of the Māori protest movement , including Ngā Tamatoa and groups protesting the 1981 Springbok tour . The plan to undertake the 1975 Māori land march was initiated by Dame Whina Cooper at a hui held at Te Puea Memorial Marae. Eva Rickard spoke at

1026-484: The marae during Te Hikoi ki Waitangi, and Kuia Nanny Tuura based at Te Puea during the 1985 Bastion Point marches. In 1978, the Tainui Trust Board sought planning permission to erect social housing units adjacent to the marae, to provide housing for elder members of the community. These units were opened in the mid-1980s. The marae was the location of the first national meeting of Māori nurses in 1984. In

1064-410: The marae was rezoned from residential to light industrial, and factories began to surround the marae. The motorway cut easy pedestrian access between the marae and the Māngere Bridge village community, disconnecting the marae from the local community. This had a strong effect on older members of the community, who were no longer able to walk between the marae and the cemetery at St James Anglican Church to

1102-473: The marae. Marae In some modern Polynesian societies, notably that of the Māori of New Zealand , the marae is still a vital part of everyday life. In tropical Polynesia, most marae were destroyed or abandoned with the arrival of Christianity in the 19th century, and some have become attractions for tourists or archaeologists. Nevertheless, the place where these marae were built are still considered tapu (sacred) in most of these cultures. As

1140-533: The site. In 1963, the Māngere and Onehunga communities were greatly affected by the Brynderwyn bus accident , as a large number of people in the accident were from the area. In the aftermath, the Onehunga community struggled to accommodate the tangihanga they needed to host for the community members. Prime Minister Keith Holyoake and opposition leader Walter Nash , who both attended the tangi in Onehunga, noticed

1178-411: The stones of many of the ancient marae remain to this day. Some marae are in better shape than others, as vegetation grows fast on the islands. In Rarotonga, a few of the marae (Arai-te-Tonga, Vaerota, Taputapuātea) are still maintained, and are quickly tidied up before the investiture of a new ariki . Rarotongan tradition holds that Taputapuātea marae at Rarotonga, which archaeologists have dated to

Te Puea Memorial Marae - Misplaced Pages Continue

1216-528: The tangihanga and its central place in marae custom is reflected in the fact that it takes precedence over any other gathering on the marae". In the Cook Islands , there are many historic marae ( tapu or sacred places ) that were used for religious ceremonies on the islands. Rarotonga and Aitutaki have some particularly impressive marae. Although many of the carved figures on the marae were either destroyed or confiscated by Christian missionaries ,

1254-517: The use of the students and for the teaching of Māori culture. These marae may also serve as a venue for the performance of official ceremonies relating to the school. The marae of the University of Auckland , for instance, is used for graduation ceremonies of the Māori Department, as well as welcoming ceremonies for new staff of the university as a whole. Its primary function is to serve as

1292-489: The west. Complaints about how close the motorway was and the factories which surrounded the marae were made to government bodies, however few actions were taken to resolve these issues. In November 1990, the Manukau City Council gifted 2.5 hectares of land adjacent to the marae. After opening, the marae began to be used for community events such as pōwhiri , tangihanga , unveilings and weddings. One of

1330-528: The world of the gods and darkness, and the Ao, the everyday world of people and light, so that people could communicate with their ancestors ." Notable marae include Vai'otaha marae on Borabora , Mataʻireʻa marae on Huahine , and Taputapuātea marae , a UNESCO World Heritage site on Raʻiātea, considered to be one of the most sacred sites in Polynesia. ʻOro marae on Tahiti included Vaiʻotaha marae at Tautira ,

1368-610: Was carved in a Waikato Tainui style. In the 1970s and early 1980s, construction began on the Southwestern Motorway in Māngere Bridge , directly adjacent to the marae. While previously on the edge of the Māngere Inlet , land reclamations projects isolated the marae from the Manukau Harbour, destroying the sandy beach that previously bordered the marae. During the construction of the motorway, land adjacent to

1406-416: Was gifted to the community by Parehuingauru Barlow, wife of Hoka Rewha who had farmed the land. Barlow gifted the land to all Māori , and not Tainui specifically. In December 1947, the reserve was vested in a 16-member trust, whose members included Te Puea Hērangi . Hērangi was a major proponent for reestablishing marae across the country, and before passing in 1958, expressed a wish for a marae to be built at

1444-541: Was named after Te Puea Hērangi, to acknowledge her contributions to the people of Aotearoa. At the time of opening it was the first urban marae constructed in Auckland. The marae has strong links to Waikato Tainui and the Kīngitanga movement, and is described with the proverb te kei o te waka o Tainui (the stern of Tainui), as it is the northernmost Waikato Tainui marae. The marae whakairo (carving), completed in July 1965,

#426573