Local Maori representatives offered a karakia, or prayer, over the dead whales.
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And one of our Kaumātua (a Māori elder), came over to do a Karakia, a kind of open-up ceremony from my side of things as well.
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The video shows the haka starting with a karakia (traditional prayer) and a mihi (acknowledgement) to envoke and pay respect to the local ancestors and the "relatives in North Dakota" and their struggle for freedom.
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Karakia are Māori incantations and prayers,Newzealand.com used to invoke spiritual guidance and protection."Karakia", Otago University website. Retrieved 23 July 2019.
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Karakia is central to kura kaupapa Māori and the spiritual well-being of Māori. Meetings will begin with a prayer. Children at the start and end of the day will undertake karakia with their kaiako. On special occasions, when new schools are opened or at special school events, kaumatua (elders) of the community will undertake special karakia.
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At the centre of school life were particular institutions, Te Kamaka Marae, Whare Karakia and Kāinga Noho. The school Marae, Te Kamaka Marae, had its own Kaumatua and Kuia and assisted all to be immersed in Te Reo and ona Tikanga."Te Kamaka Marae", Hato Petera College (Retrieved 4 December 2014) The Whare Karakia (school chapel) hosted morning and evening Karakia or prayers, the Rosary and Sunday Mass to which all whanau and the local community were invited."Whare Karakia", Hato Petera College (Retrieved 4 December 2014) The chapel was originally built in 1957 and was opened by Archbishop Liston on 26 October of that year.
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The missionary Richard Taylor gives a 19th-century view of the traditional role and scope of karakia: > The word karakia, which we use for prayer, formerly meant a spell, charm, or > incantation [...] [Maori] have spells suited for all circumstances - to > conquer enemies, catch fish, trap rats, and snare birds, to make their > kumara grow, and even to bind the obstinate will of woman; to find anything > lost; to discover a stray dog; a concealed enemy; in fact, for all their > wants. These karakias are extremely numerous [...] With the nineteenth-century introduction of Christianity to New Zealand, Māori adopted (or wrote new) karakia to acknowledge the new faith. Modern karakia tend to contain a blend of Christian and traditional influence, and their poetic language may make literal translations into English not always possible."Karakia", Otago University website.
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Karakia (incantations) were sometimes said over weapons to imbue them with deities and make them tapu (sacred).
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He was also a member of the Commission which produced A New Zealand Prayer Book: He Karakia Mihinare o Aotearoa.
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Oblivious to its place in history, the feisty North Island brown kiwi twisted its head as the Tainui kaumatua intoned a karakia.
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Children are taught to honour and practise karakia. Two common forms of prayer are practised in kura, Christian based and Kaupapa Māori based.
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When Wohlers arrived at Ruapuke the tohunga karakia (or priests) welcomed him as a comrade and explained their theology. The chiefs, led by Tuhawaiki, also adopted the new faith and sponsored traditional Ngāi Tahu teachers for baptism. The tohunga karakia quickly accepted certain elements of the Christian faith, but they, like the young men of inherited mana who patronised Watkin's school, wanted to adapt the new Gospel to the old karakia. These men also wanted to achieve mana as teachers of the Pākehā magic and quickly voiced resentment when the Pākehā tohunga started to baptise everyone.
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They are generally used to increase the spiritual goodwill of a gathering, so as to increase the likelihood of a favourable outcome. They are also considered a formal greeting when beginning a ceremony. According to legend, there was a curse on the Waiapu River which was lifted when George Gage (Hori Keeti) performed karakia. In Māori religion, karakia are used to ritually cleanse the homes of the deceased after a burial.
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He was also chosen by UNESCO to give the annual International Dance Day message in Paris for dancers around the world, for which he wrote a karakia for his message.
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Today, Christian prayer (karakia) is the expected way to begin and end Māori public gatherings of many kinds. Prayers are also made at the beginning of many new projects, personal journeys, and endeavours.
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Williams had no fear of the karakia. The next morning Tohitapu and Williams reconciled their differences, although the failure of the karakia to have any effect on Henry Williams reinforced his mana and created doubt among the Ngāpuhi as to the powers of a Tohunga. Tohitapu remained a supporter of Williams and the mission at Paihia.Fitzgerald 2004, p. 94 (letter of 7 October 1824) In 1829, Tohitapu came to the assistance of the CMS missionaries when the action of one of the Māori assistants of the mission damaged part of one of Te Koki’s houses, which was an serious offence against Māori custom.
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A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa, was published in 1989 (after a period of revision starting in 1964). It was received with general enthusiasm and has largely supplanted usage of the Book of Common Prayer (BCP) since the 1990s.
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The Auckland Pride Festival was officially started at the Dawn Ceremony where a karakia and the call of the kaikaranga and pūtātara is performed. It was held at Western Park on Ponsonby Road 2017-2018, it then transitioned into Te Takaranga Āniwaniwa for the 2020 Festival and was held in Aotea Square.
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Tohitapu was offended by William's demand and began a threatening haka flourishing his mere and taiaha. Williams faced down this challenge. Tohitapu then seized a pot, which he claimed as compensation for hurting his foot in jumping over the fence, whereupon Williams seized the pot from Tohitapu. The incidence continued through the night during which Tohitapu began a karakia or incantation of bewitchment.
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Retrieved 23 July 2019. In modern Māori society, performances of karakia frequently open important meetings and ceremonies, both within a Māori context (such as tribal hui, tangi, or the inauguration of new marae), and in a wider New Zealand setting in which both Māori and Pākehā participate (such as the beginning of public meetings or at the departure of official delegations for overseas).
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Tohitapu was offended by William's demand and began a threatening haka flourishing his mere and taiaha. Williams faced down this challenge. Tohitapu then seized a pot, which he claimed as compensation for hurting his foot in jumping over the fence, whereupon Williams seized the pot from Tohitapu. The incidence continued through the night during which Tohitapu began a karakia or incantation of bewitchment.
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William Te Rangiua (Pou) Temara is a Māori academic. He is professor of Te Reo, Tikanga and Philosophy (language and practices) at Waikato University and a cultural authority on whaikōrero (oratory), whakapapa (genealogy) and karakia (prayers and incantations). Prior to working at Waikato, he taught at Victoria University of Wellington (where he also studied) and Te Whare Wānanga o Awanuiārangi.
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According to The Guardian, the checkpoints operated 24 hours a day, unlike checkpoints set up by other iwi in other settlements. The restrictions lasted 47 days, from 12pm on 25 March until the delivery of a karakia at 12pm on 11 May. Te Whānau-ā-Apanui also set up initiatives during the lockdown to ensure elderly residents of Hāwai had access to essentials.
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The southern Māori moved with the seasons to exploit the rich resources of Murihiku. Tradition attributed to the Waitaha a profound knowledge of incantations (karakia) and of the science of navigation. They painted designs in caves and named many of the distinctive features of the Otago landscape, well illustrated in the tale of Rākaihautū, known the great digger of lakes. Rakaihautu, The Great Digger of Lakes, H. Beattie, Vol.
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The magic of literacy most dramatically expressed the power of the Pākehā atua. Bibles, or a few pages from any book, represented a new magic which Māori believed could protect its owner from death in battle, bestow eternal life, ward off sickness, and thus complement the power of traditional karakia (or incantations). Ngāi Tahu sailors must have heard the Word. Northern converts such as Te Rauparaha's son, brought the new Word south.
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In pre-Christian times, witchcraft was a common practice in the Cook Islands. The native name for a sorcerer was tangata purepure (a man who prays). The prayers offered by the ta'unga (priests) to the gods worshiped on national or tribal marae (temples) were termed karakia; those on minor occasions to the lesser gods were named pure. All these prayers were metrical, and were handed down from generation to generation with the utmost care.
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In 1841, he baptised two Māori (one of them intended marrying a Pākehā); in 1842 he baptised three Māori; and then in 1843 he baptised 193 and another 158 before leaving in 1844. As many missionaries realised, the Māori transformed Christianity in the process of 'conversion'. To the despair of Watkin, the Māori interpreted the Christian karakia in their own way. Much to the dismay of the practical Wohlers, the strict moral code of the Old Testament proved infectious.
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Māui's older brothers always refused to let him come fishing with them. One night, he wove for himself a flax fishing line and enchanted it with a karakia to give it strength; to this he attached the magic fish-hook made from the jawbone that his grandmother Murirangawhenua had given him. Then he stowed away in the hull of his brothers' waka (canoe). The next morning, when the waka was too far from land to return, he emerged from his hiding-place.
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Today the residence of the island Doctor is found on this site. The other is found towards the ravine behind Ngamaru Ariki's 'palace'. The Taunga Ukarau, the one and only high priest vested with mana in heathen times, has the exclusive right and mana to invoke the "Karakia" the sacred prayer for any such investiture and conduct it only on Ngamaru Ariki's marae. In order of seniority, Ngamaru Ariki retained the 'head of the boar' - signifying the more senior of the 3 Ariki.
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The school and its people are very passionate about their tikanga and kawa of their Iwi (tribe) Ngāi Tūhoe. It is within a highly prioritised tikanga (protocol) and kawa of Ngāi Tūhoe that guests are welcomed on to the school or in to their community. Hobbies of the school and its young educators are Kapa Haka, Manu Kōrero, Waka Ama, Sports Exchange and other national school activities. The school assembles at their gymnasium every first and last day of the school week to have karakia (church).
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Picton on 13 December 2019, four days after the eruption. Ovation of the Seas postponed its departure from Tauranga until the morning of 11 December as police collected DNA samples from the cabins of the missing passengers. Māori townspeople and members of the Ovation of the Seas passengers and crew, held a moment of silence honouring the ship's passengers and other victims. Later a representative of the Māori began a karakia tau te mauri, a traditional blessing to settle the spirit before the ship left.
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Mid January 1990 the builders arrive and on 29 September 1990 the Miranda Naturalists' Trust Centre on the road from Miranda to Kaiaua was officially opened with a dedication ceremony with the tāngata whenua of Pukorokoro, Taramaire and Kaiaua. About 110 members and visitors assembled outside the gates of the centre at daybreak at 6 am. They were called on to the site by a karanga and the blessing (te karakia) and the greetings (te mihi) took place. Once in the building speeches of welcome from both sides, following marae etiquette were held.
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After the karakia was complete the bird was freed to demonstrate that the mana received would return to the gods when the child died. The whitehead also held this role as a messenger to the gods when a new pā (fortified village) was dedicated. Once the ceremonies were complete a single whitehead was released unharmed, the pā became free of tapu, and could be safely entered. The purpose of this rite was to bring prosperity and vitality to the pā and its people in times of war and peace.
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Te Kahu-Pukoro recalled: About 34 Māori and one imperial soldier were killed. Among those shot dead, at almost point-blank range, were chiefs Hepanaia, Kingi Parengarenga (Taranaki), Tupara Keina (Ngatiawa), Tamati Hone (Ngati Ruanui) and Hare Te Kokai, who had advocated the frontal attack on the redoubt. According to Cowan, the slaughter temporarily weakened the new confidence in Pai-marire, but chief prophet Te Ua had a satisfying explanation: that those who fell were to blame because they did not repose absolute faith in the karakia, or incantation.
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Another was the Te Arawa canoe which made landfall at Maketu, with some of her crew occupying the land between the Tauranga harbour and the Kaituna River. After the departure of Tainui the Takitimu canoe then entered the Tauranga harbour. Its captain, Tamatea Arikinui, climbed to the summit of Mauao (Mount Maunganui) to offer karakia (prayers) and to bury there the mauri (life force) of his people. Tamatea built a pa (stockaded village) on the hill known as Maungatawa, where his people settled. Ngati Ranginui all descended from Tamatea’s grandson, Ranginui.
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Also on board were Samuel Massie, a Russian, an Argentine and an unknown New Zealand "stowaway". It left Auckland New Zealand on 23 January 2012; New Zealand Customs attempted a search. The New Zealander turned out to be Busby Noble, an undocumented Maori man in his fifties who claimed to be on board by accident, and who later performed a "karakia" or prayer for the men lost on the 2011 Berserk voyage. The Nilaya successfully reached the area where Berserk was lost, but after a fruitless search, Andhøy set course for Argentina to avoid consequences in New Zealand.
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It has three primates (leaders), each representing a tikanga, who share authority. The Anglican Church is an apostolic church, tracing its bishops back to the apostles via holy orders. A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa (ANZPB/HKMOA), containing traditional liturgies, rites and blessings, is central to the church's worship. Since the 1960s and 1970s, the New Zealand Anglican Church has pursued a decidedly more liberal course; it has approved the marriage by a priest in a church of someone whose earlier marriage was dissolved (even though the former spouse still lives), and has approved blessings for same-sex couples.
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As a Tohunga o Tumatauenga (expert in weapons or war party chaplain) he was acknowledged by the Ngāpuhi of the Bay of Islands as a spiritual leader who possessed the ability of communicating between the spiritual and temporal realms through karakia (prayers), pātere (chants) or performing waiata (songs). On 28 November 1832, the Revd. Alfred Brown witnessed Tohitapu practicing as a Tohunga to foresee the success of Tītore’s second muru (war expedition)"Traditional Maori Concepts, Muru" Ministry of Justice website to Tauranga, which followed the Girls' War in the Bay of Islands.Smith, S. Percy – Maori Wars of the Nineteenth Century (Christchurch 1910) page 450.
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The force, armed with muskets, shotguns, tomahawks and spears, marched to Sentry Hill and at 8 am launched their attack, ascending the slope that led to the redoubt. Te Kahu-Pukoro recalled: About 34 Māori and one imperial soldier were killed. Among those shot dead, at almost point-blank range, were chiefs Hepanaia, Kingi Parengarenga (Taranaki), Tupara Keina (Ngatiawa), Tamati Hone (Ngati Ruanui) and Hare Te Kokai, who had advocated the frontal attack on the redoubt. According to Cowan, the slaughter temporarily weakened the new confidence in Pai-marire, but Te Ua had a satisfying explanation: that those who fell were to blame because they did not repose absolute faith in the karakia, or incantation.
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Use of the 1662 and 1928 versions of the Book of Common Prayer (BCP) of the Church of England are permitted, along with the prayer books of other provinces within the Anglican Communion. A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa, providing liturgy for "a multitude of voices", contains the Calendar of events in the life of the world wide catholic church and this local Church, Liturgies of the Word (such as Morning and Evening Prayer), of Baptism, of the Eucharist (also known as Holy Communion and the Mass), for Pastoral use (in the home), for Marriage, for Funerals, for Ordination and a Catechism (teaching on the faith). All these are central to this Church's worship.
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After earlier trial services in the mid-twentieth century, in 1988 the Anglican Church of Aotearoa, New Zealand and Polynesia authorised through its general synod A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa intended to serve the needs of New Zealand, Fiji, Tonga, Samoa and the Cook Island Anglicans. This book is unusual for its cultural diversity; it includes passages in the Maori, Fijian, Tongan and English languages. In other respects it reflects the same ecumenical influence of the Liturgical Movement as in other new Anglican books of the period, and borrows freely from a variety of international sources. The book is not presented as a definitive or final liturgical authority, such as use of the definite article in the title might have implied.
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The mobbing behaviour sometimes seen in whiteheads is reflected in one legend which tells of swarms of whiteheads scratching out the eyes of Whaitiri, goddess of thunder, as they pass her house, thus causing her to go blind. Whitehead on Tiritiri Matangi Island The whitehead, as a messenger between man and the gods, was a very tapu (sacred) bird. This status was reflected in its role in the tohi rite, a ritual performed over an infant. This entailed a tohunga touching the head of an infant with a live whitehead and reciting a karakia (incantation) firstly to cause the mana (power and prestige) of the gods to descend on the child from the gods and secondly to open the child's eyes and ears to the knowledge of the ancestors.
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The Hamilton New Zealand Temple of the Church of Jesus Christ of Latter-day Saints After the arrival of large numbers of European immigrants (most of whom were British), Māori enthusiastically adopted Christianity in the early 19th century, and to this day, Christian prayer (karakia) is the expected way to begin and end Māori public gatherings of many kinds. Christianity became the major religion of the country, with the Anglican, Catholic and Presbyterian churches all establishing themselves strongly. The arrival of other groups of immigrants did little to change this, as Pacific Islanders and other primarily Christian ethnic groups dominated immigration until the 1970s. In the following decades, Christianity declined somewhat in percentage terms, mostly due to people declaring themselves as having no religion as well as by the growth of non-Christian religions.
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Some animists also view plant and fungi life as persons and interact with them accordingly. The most common encounter between humans and these plant and fungi persons is with the former's collection of the latter for food, and for animists this interaction typically has to be carried out respectfully. Harvey cited the example of Maori communities in New Zealand, who often offer karakia invocations to sweet potatoes as they dig the latter up; while doing so there is an awareness of a kinship relationship between the Maori and the sweet potatoes, with both understood as having arrived in Aotearoa together in the same canoes. In other instances, animists believe that interaction with plant and fungi persons can result in the communication of things unknown or even otherwise unknowable.
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