Hi Ruth, Congratulations!
Sorry do not know what to say in Maori language. Looking forward to see your wedding photos, particularly your Maori wedding dress I would have delayed my visit to Auckland. Best wishes and good luck Cip -----Original Message----- From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] Behalf Of Andy Williamson & Ruth DeSouza Sent: 02 September 2003 08:42 To: [EMAIL PROTECTED] Cc: 'Mrstella' Subject: RE: [Goanet]I am Getting Married Hi Peter and fellow Goanetters This message pricked my interest, as I am getting married in a few weeks. As we are getting married here in New Zealand where we live, we have gone for a multi-cultural wedding. I am wearing a lehnga, getting married on a marae and hoping we can get some drummers from Burundi to play for us. We are also having some welsh and irish music (as that is where my partner hails from). I was thinking of asking fellow Goanetters about Goan wedding traditions, as you know for us diasporic folk we need the old and the new:-) Ruth Auck/NZ P.S Info below about the Maori part: Before the wedding ceremony gets underway there will be a powhiri. You'll be asked to congregate in front of the marae before this starts so that guests can be formally welcomed. So, what is a powiri and why does this matter? Although our powhiri will be slightly less formal than what's described here (no wero, I'm afraid!), here's some background on what the powhiri means (this is taken from Ross Himona's excellent site, www.maaori.com). Traditionally the process served to discover whether the visiting party were friend or foe, and so its origins lay partly in military necessity. As the ceremony progressed, and after friendly intent was established, it became a formal welcoming of guests (manuhiri) by the hosts (tangata whenua or home people). 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 to begin to establish intent and the purpose of the visit. It is said that the kaikaranga (callers) between them weave a mat laid upon Papatuanuku (Mother Earth) binding the two sides together, and protecting Her from the men who will verbally, and perhaps physically, joust with each other. 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 chant and dance of welcome, during which the manuhiri are symbolically drawn onto the marae (sacred courtyard). 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 orators (usually male) from both sides. Oratory is much prized. An expert will display his knowledge of whakapapa (genealogy and history) and mythology, and his mastery of language, rhetoric and dramatic presentation. During whaikorero (speechmaking) links between the ancestors and the living are made, and genealogical links between tangata whenua and manuhiri are emphasised. The kaupapa or purpose of the occasion will be discussed, and perhaps general present day issues and concerns might be aired. Each speech is followed by the performance of a waiata (song), or sometimes a haka (dance), by the orator's support group. The quality of the performance is a matter of critical concern, and reflects on the orator, and the orator'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 is a gentle pressing of noses, and signifies the mingling together of the sacred breath of life, and the two sides become one. The powhiri concludes with the sharing of kai or food, called hakari. The food removes the tapu or sacredness from the manuhiri, so that the two sides may complete the coming together. As in all cultures the sharing of food also signifies a binding together. ########################################################################## # Send submissions for Goanet to [EMAIL PROTECTED] # # PLEASE remember to stay on-topic (related to Goa), and avoid top-posts # # More details on Goanet at http://joingoanet.shorturl.com/ # # Please keep your discussion/tone polite, to reflect respect to others # ########################################################################## ########################################################################## # Send submissions for Goanet to [EMAIL PROTECTED] # # PLEASE remember to stay on-topic (related to Goa), and avoid top-posts # # More details on Goanet at http://joingoanet.shorturl.com/ # # Please keep your discussion/tone polite, to reflect respect to others # ##########################################################################
