Maori Pa Site

A Pa Site is a maori village that is heavily fortified. These forts were placed on hills. They were also strategically placed with natural barriers such as the sea or rivers. They also had stockades and trenches that protected them from enemy attacks.

Pa sites a wooden gong which was placed at the higest point of the Pa site. This was used to warn the whole village of a attack

Pa sites were strongholds for tribes, a place where they could go to take refuge at a time of war.

Every Pa site had a protective deity which was buried under one of the corner posts of the village. This contained the mana and prestige of the village.

War in Māori tradition

War is a very common theme in many Maori Myths. One example is the Maori Myth of Creation where the sons fought after separating their parents Ranginui and Papatuanuku. One of the sons Tumatauenga  was victorious then he punished his brothers.  

Tūmatauenga is one of the major God of wars. There are also many others such as Kahukura and Uenuku, then there is also  Maru, a war god in the Taranaki region.

Making war

Wars broke out between tribal groups for a number of reasons, including land, food and natural resources. Wars were also fought to gain mana or revenge.

Māori weapons

Traditional Māori weapons were designed for close quarters, hand to hand combat. There many weapons such as:

  Taiaha 

 Pouwhenua

Tewhatewha

Tao 

 Patu

Battle strategies and terms

A war party was called a taua. The size of the taua vary from a couple hundred warriors to a small group of warriors  

Maori used deception and trickery as a common ways to fight. Sometimes tribes would tell other  tribes they want peace and invite them over but then they would suddenly attack taking them by surprise.

Because their villages were hard to get into tricks were used get people out. One tribe made a large fake whale out of dog skin and hid warriors inside to attack the villagers who came to investigate.

Preparations for battle

Battles usually took place in the summer months, after the harvest was finished. Sometimes alliances were made between different groups before a battle. Gifts were given, and if they were accepted it meant a willingness to join in battle. A tohunga would put the war party under tapu before they set out. Before they went to fight Maori would do the haka. The haka is a war dance that warriors do before they go to battle to connect with their ancestors and scare the tribe their fighting.

The battle

The first person killed in a battle  would have their heart cut out and offered to a god as a sign of respect . The leader would often stand behind his troops and exhort them.

After the battle

The victors would take prisoners of the defeated people, and women and children would become slaves. In some cases, some of the defeated people would be killed and eaten. Sometimes the groups would intermarry.

When the war party returned home they would undergo a ritual cleansing, which involved lifting the tapu.

Making peace

At the end of a war it was vital to make peace. Sometimes arranged marriages between the victors and high-ranking women of the defeated tribes were used to seal peace.

After a series of wars the Moriori people of Rēkohu (Chatham Islands) declared an end to war and had a long period of peace.

Tangihanga

A Tangihanga also known as tangi is a traditional Maori funeral

Po Whakangahau

Po Whakangahau is the night before the burial. On this night, people perform, sing, tell jokes and try to cheer up the family of the person who died because the nest day will be very hard for them.

The Burial

After the service the body is taken to the Urupa (cemetery) for the burial. There are never private burials from tangihanga - everyone is there to support the whanau pani. If the urupa is close by, the body is usually carried to the urupa, with the people following. 

When everyone is gathered at the gate of the Urupa with the tupapaku, the kai karanga calls everyone in.

A final service is sometimes said and the person is then lowered to their final resting place.

Time is now given for people to speak and to say their final farewells. Some sing songs as well. When this is all finished, everyone files past the grave and throws either a flower or a piece of dirt in.

Takahi te Kainga 

After the person has been buried the family and a tuhonga come and bless the house

Hakari

The final feast, which is a celebration of life. Often during the hakari, people will get up and speak and perform items.

Powhiri

The pōwhiri is a process when the host tribe welcome visitors on the marae . This was originally used when tribes would agree to have peace but now is used for many other reasons such as welcoming foreign visitors or political members.

The marae usually consists of a wharenui (meeting house) with marae ātea (courtyard) in front, a wharekai (dining hall).

Manuhiri (visitors)

The visitors to a marae who have never been there before are known as waewae tapu (sacred feet). When manuhiri have never been to a particular marae before a kaumatua (elder) in the group will often perform a protective karakia or prayer known as a waerea. Usually the group will organise their kaikaranga (caller), their kaikōrero (speakers) and collect koha (the donation) to be given to the tangata whenua. They also usually decide on the order of speakers.

Tangata whenua (hosts)

The tangata whenua are the local people. When they are welcoming a group the tangata whenua are responsible for them. They begin the welcome when the group of visitors has assembled.

Wero or taki

In modern times a wero or taki (ritual challenge) occurs when a particularly important visitor is being welcomed.

A full challenge involves three challengers, who are warriors. The rākau whakaara (warning baton) is laid down by the first challenger. After it is picked up by the honoured guest the challenger turns and returns to his people. Then the rākau takoto (baton laid down) is laid down by the second challenger, and is picked up by the guest. The third challenger kneels and lays down the rākau whakawaha (baton that clears the way), which is also picked up by the guest. This challenger then leads the party onto the marae.

Haka pōwhiri

When the manuhiri are being welcomed onto the marae, the host people will sometimes welcome them with a haka pōwhiri (ritual action chant).

Whaikōrero

Whaikōrero (speeches) are given by both hosts and visitors on the marae.

Waiata

At the conclusion of each speech the speaker and a number of supporters will sing a waiata (song). Often these are traditional waiata.

Koha

The koha is a gift by the manuhiri to the tangata whenua. It is usually placed on the ground by the final speaker from the manuhiri. Once the speaker is seated, someone from the tangata whenua will pick it up.

Harirū and hongi

At the conclusion of the formal proceedings the manuhiri will be invited to come and hongi (press noses) and harirū (shake hands) with the tangata whenua.

Hākari

The pōwhiri will conclude with a hākari (feast), which lifts the tāpu (sacredness) of the pōwhiri.

Mihimihi

Later on in the day the iwi will start the mihimihi process inside the wharenui. A mihimihi or mihi is a speech where people introduce themselves and share their background such as their ancestral ties. The process is started by a karakia done by the tangata whenua. The mihimihi will begin with the tangata whenua and then move around to the manuhiri.