2. (noun) oratory, oration, formal speech-making, address, speech - formal speeches usually made by men during a pohiri and other gatherings. Formal eloquent language using imagery, metaphor, whakataukī, pepeha, kupu whakaari, relevant whakapapa and references to tribal history is admired. The basic format for whaikōrero is: tauparapara (a type of karakia); mihi ki te whare tupuna (acknowledgement of the ancestral house); mihi ki a Papatūānuku (acknowledgement of Mother Earth); mihi ki te hunga mate (acknowledgement of the dead); mihi ki te hunga ora (acknowledgement of the living); te take o te hui (purpose of the meeting). Near the end of the speech a traditional waiata is usually sung.
(Te Kōhure Textbook (Ed. 2): 243-247;)
Nā Rēweti Kōhere te whaikōrero mō tēnei take, ā ko tēnei hoki te tino take i kōrerotia i tēnei hui (TP 3/1904:10). / Rēweti Kōhere spoke about this matter and this was the main topic discussed at this meeting.
Synonyms: onetū, whaiwhaikōrero
3. (noun) oral evidence.
I tino kaha te tahuri o ngā Kaiwhakawā ki te whiriwhiri i ngā whaikōrero i tukuna ai ki te Kōti i ngā whakawā e rua (RT 2013:103). / The Judges set about vigorously discussing the oral evidence submitted to the Court in the two cases.
tohunga
1. (verb) to be expert, proficient, adept.
Nō waenganui o te tekau tau atu i 1920, i reira tonu a ia e tohunga ana, e noho kaitiaki ana (TTR 1996:159). / In the mid 1920s he was still active there as a tohunga and guardian.
Synonyms: kaiaka, ringa rehe, Kei a ... mō te ..., matatau
2. (noun) skilled person, chosen expert, priest, healer - a person chosen by the agent of an atua and the tribe as a leader in a particular field because of signs indicating talent for a particular vocation. Those who functioned as priests were known as tohunga ahurewa. They mediated between the atua and the tribe, gave advice about economic activities, were experts in propitiating the atua with karakia and were experts in sacred lore, spiritual beliefs, traditions and genealogies of the tribe. Tohunga mākutu, or tohunga whaiwhaiā, specialised in the occult and casting evil spells. Those chosen to specialise in carving are tohunga whakairo, in tattooing are tohunga tā moko, in astrology are tohunga kōkōrangi, in composing songs are tohunga tito waiata, in canoe making are tohunga tārai waka, in rituals are tohunga karakia, etc. Tohunga were trained in a traditional whare wānanga or by another tohunga.
(Te Māhuri Textbook (Ed. 2): 122-123;)
Ki te kore he kai, kua riro mā tētahi o ngā tohunga e karakia, kua rere mai he kai ki runga ki te waka. He ika, he manu me ētahi atu tūmomo kai mata (HP 1991:9). / If there was no food, one of the tohunga would say a ritual chant and food would fly onto the vessel - fish, birds and other types of raw food.
Me puta i a mātou tētahi kupu whakaatu mō ngā tohunga Māori o mua, mō ō mātou hoa Pākehā hoki kia mārama ai rātou ki te āhua o ērā tū tāngata. Arā, i te takiwā e mana ana ngā mahi mākutu he tino tangata te tangata tohunga i ngā kāinga Māori katoa atu, he tangata whai mana ia. He tangata ia e whakanuia ana, e manaakitia ana e te tangata katoa atu; ka kore i te aroha ki tōna tinana, he wehi pea ki tōna mana i pēnā ai. He atua ana kaimahi, arā ko ngā wairua o ētahi o ana tamariki kua mate atu, ōna whanaunga kē atu rānei, ā e rongo tonu ana aua atua ki āna tono. Ki te whakaaro a te tangata e whai mana ana aua atua ki te oneone, ki te rangi, ki te ahi, ki te wai, ki ngā tinana hoki me ngā tikanga katoa atu o te tangata. Nō konei ka pā he mate ki te tangata kia kīia tonutia he atua e ngau ana i a ia, he mea unga nā tētahi tangata mauāhara ki a ia. E kore e kimihia māriretia tōna take noa iho o te mate; engari ka kīia tonutia he atua kua uru ki te tinana o te tangata kua pāngia e te mate, ā e kore e taea te pei noa iho, me karakia anō e taea ai, kātahi ka tīkina te tohunga māna e mahi. Ehara i te mea he mahi whakaora anake te mahi a te tohunga, engari he kaha anō tōna ki te whakapā he mate ki te tangata, ki te mahi noa atu hoki i ētahi mahi whakamīharo nui, i runga i te kaha o ōna atua. Ka hiahia te tangata kia mate tōna hoariri, nā me tiki ia i tētahi wāhi o te kahu, tētahi o ngā huruhuru rānei o te māhunga, o taua tangata, tētahi mea noa atu rānei kua pā ki te tinana o taua tangata, arā o tōna hoariri, ka mutu ka mauria taua mea ki te tohunga hei whāngai hau; ā (ki te mea ka rahi he utu māna) ka karakiatia taua mea e te tohunga, kātahi ka werohia te tangata rā e ngā atua o te tohunga, ka nohoia rānei tōna tinana e aua atua, ka mate hoki ia, ka hemo rawa atu, arā ki te kore ia e kite i tētahi tohunga kaha rawa kia ripaia tōna mate; kātahi ka hoki mai ki te kai i a ia ngā atua o te tohunga nāna nei i mākutu te tangata e mate ana - he mea tāiro hoki (TWMNT 14/12/1875:294). / We must express a few words about the ancient Māori tohunga, and for our Pākehā friends so that they understand the nature of those kinds of people. At the time when witchcraft was prevailed, the tohunga was an important person in every Māori village. He was a person of prestige, was honoured and treated with consideration, if not for love of him as a person, then perhaps from fear of his power. His workers were atua, namely the spirits of some of his children who had died, or some near relations, and those atua heeded his requests. People considered that those atua had power over the earth, the heavens, fire, and water, as well as over the body and affairs of people. And so when a person became sick it was ascribed to an atua, instigated against him/her by someone bearing ill will. They would not search for any material cause of the disease; but would immediately attribute it to an atua, and it could not be ejected except by ritual chants, so then the tohunga were fetched to do his work. The tohunga could not only heal, but could also inflict diseases on someone, and perform amazing deeds through the power of his atua. When someone wanted to destroy his enemy, he needed to procure a portion of his garment, or a hair of his head, or something that had been in contact with that person's body, that is his enemy, and then take it to the tohunga to make ceremonial offering of food to the atua, and (provided the payment was sufficient) the tohunga would perform certain incantations over it. Then that person would be pierced by the tohunga's atua or his body would be invaded by the atua and he would become sick and die, that is unless he were able to procure the services of a more powerful tohunga to save him; in which case the tohunga's incantations would recoil upon himself, and he would probably become the victim.
whare pūrākau
1. (noun) school of learning where tohunga taught esoteric knowledge, rituals, karakia, history and creation narratives. A term used particularly by Ngāi Tahu for the whare wānanga.
Ka tōna riteka o te whare pūrākau, hei whakaako i kā tamariki rakatira kia mātau ki te taki tāhū, ki te karakia mō ruka i kā taumata whakaariki, karakia ruruku manawa mō te tūpāpaku ki te moe, ka hemo (MT 2011:81). / The purpose of the house of learning was to teach the chiefly children to know how to recite the direct lines of ancestry through the senior lines, to recite incantations to weaken approaching war-parties, and for restoring life to someone who is ill and has fallen unconscious.
Synonyms: whare kōrero
kai mārō
1. (noun) esoteric lore - a figurative term for the sacred rites, karakia, tribal history, genealogies, philosophies and other knowledge taught in the traditional whare wānanga.
Ka whāngaia a Tamarau ki ngā kai mārō, ki ngā tātai kōrero me ngā tikanga a tōna iwi (TTR 1994:113). / Tamarau was taught the esoteric lore, history and traditions of his people.
whare maire
1. (noun) house set apart for the instruction in sacred lore – especially the lore related to te kete tūātea, to karakia and mākutu. Sometimes as one word, i.e. wharemaire.
Ko te whare maire he whare mākutu e whakaakona ana ngā tāngata ki reira ki te patu i te tangata, i te kai, i te rākau, i te whenua, me te waewae o te tangata, me te mata rākau o te parekura (WW 1913:10). / The whare maire is a house of witchcraft where men are taught the rituals for destroying people, food, trees, land, spells for retarding a person's footsteps, and spells said over weapons of war.
takahi whare
1. (verb) to tramp the house - see below.
I muri tata tonu mai o te hākari, ka haere te iwi ki te takahi whare. Ko tēnei kaupapa, he wete i te tapu kei runga i ngā taonga, me te whare o te tūpāpaku (TWK 46:7). / Immediately after the feast the people go to tramp the house. This is to release the tapu on the possessions and the house of the deceased.
2. (noun) tramping the house - ceremony performed after the burial for clearing the house of the spirit of the deceased and the tapu on the house and possessions. It is performed by a tohunga, or a religious leader, reciting karakia and sprinkling water while walking through the rooms of the house.
I muri ko te tikanga o te takahi whare (Te Ara 2013). / Afterwards is the custom of tramping the house.
kawanga whare
1. (noun) house-opening ceremony - the formal pre-dawn ceremony to open a new building, especially a meeting house. Because the newly carved house has been made of timber from the forests of the atua, Tāne-mahuta, and because there are carved figures of ancestors around the walls of the meeting house, the tapu on the house has to be lifted so that the building can be used by everybody. The tohunga recites karakia outside the building and the building is named. There are three karakia used, the first about Rātā, an early ancestor who was a carver and builder of canoes, and the birds of the forest which have to be appeased. The second karakia is to lift the tapu from the building and the tools used, and the third is an appeal to the atua to make the house stable and firm, to avert accidents and to make it a pleasant dwelling place. Then the tohunga and a ruahine (an older woman of rank and past child-bearing age), or a young girl, enter the house treading over the door sill, called takahi i te paepae tapu. Traditionally they would carry a cooked kūmara as well. Everybody follows the tohunga into the house as he moves around from the left side (facing out) of the house to the right. The tohunga strikes each of the carved figures with kawakawa leaves, as he moves around the house.
(Te Pihinga Textbook (Ed. 2): 170-171;)
See also kawa whakaara, kawa waere, kawa whakahoro, kawa tuainuku, kawa ahoahonga, kawa ora, kawa whakaotinga, kawa
