15 May 2010
On a late Friday afternoon the traffic builds in intensity on our local highway at Kapiti. So it was yesterday. We were sitting yarning outside the kitchen on the Whakarongotai Marae at Waikanae and waiting.
From early morning the word had quickly passed around that a much respected kuia, Maria Grace, had died during the night at Porirua after a month of hospitalisation, and finally a last few days with her family at her home.
We had gathered mid-afternoon to be present when her body was brought back to the marae that she had known from childhood and where, on so many other occasions, she had waited and then be been part of the calling on that begins the ritual of tangihana.
Practically everyone I was with had a cell phone, and the innovation of technology soon took away the uncertainty of the time of Maria’s arrival. A text message reported the hearse and its convoy had passed through Paekakariki, and then another told of passing through the Kapiti traffic lights. So, a few minutes later, we were all assembled in the wharenui, or meeting house.
The hearse backed up to the gateway and a smaller group called the family on to the marae. It was a sad sequence of traditional karanga between the two groups of women. One called from the steps of the wharenui and the other from beside the casket and its bearers. This was no ritual challenge to visiting strangers. Everyone knew the purpose of the group’s arrival, and everyone knew Maria. The sound of a vigorous haka overwhelmed the calling of the women and their open sorrow as the pallbearers paused halfway across the marae atea, or foreground to the wharenui.
Inside, the rest of us had found our places in rows to the right of the door, starting with the speakers on the papepae. Because of the time of day the welcome would take place inside. Behind the front row of men, the women and children found their seats. Opposite us were the empty forms and chairs that would soon be filled. A single family elder, Uncle Peter White from Urenui, sat there to show this was not a welcoming of distant visitors. He was the reminder that the empty seats would soon be filled with relations and friends, and not strangers to be challenged and identified before being given full recognition.
The casket was carried into the wharenui and taken to the end wall to be placed on a mattress and surrounded by family photographs of long gone ancestors, and several of Maria as a younger woman. The rows of seats opposite us filled quickly with those who had brought her. Every space was soon taken with children sitting quietly at the feet of their parents and grandparents. The casket lid was removed and Maria’s husband Hugh and Auntie Kate, her step-mother, took their places on either side. The first prayers of welcome were said.
The first speaker on the paepae was Paora, with a moving and eloquent welcome and then a tribute to Maria’s life and the many areas of Maoridom in which she had worked. Paora broke with tradition at one stage, to switch to the English language and to address her children, grandchildren and great-grandchildren, to reiterate the thanks of the iwi he had just given that, for one night, she had been brought to Whakarongotai before being taken back to Takapuwahia marae at Porirua for her final farewell and burial there on Monday. That said, it was quickly back to tradition.
A single speaker from the family acknowledged the tributes, and the final speaker was Ake Tiaiki. I have heard Ake many time giving mihi and karakia in the formal atmosphere of meetings. They are always quiet and respectful and in the character of the man. This was a different Ake, strong and authoritative, emphasizing the dignity and importance of the occasion, as well as his own sense of grief.
Then came the individual greetings. The kawa, or custom, of the marae, is that the family must come first. They moved quietly across the room and along the line of men from our side, on to greet the women and children and then at last to come to the casket and finally back to the other side and then out to the door. It took a long time, but they held precedence.
For us, the home team, many of the family members we greeted with a hongi for the men, or a hand clasp and a cheek to cheek touching for the women and girls, were strangers. But there were those who were well known, and the moving line halted while there was that extra hug or kiss and a quick exchange of questions about other family members.
Finally, the line came to an end and we followed our elders to where Maria lay. Unlike many other similar occasions I have faced, it was easy to find the words to say to Hugh, and to remember how he and Maria had been the principal hosts years ago when we held our first family history hui on that marae.
By the time we came out of the wharenui and found our shoes again it was dark, and the cooks were calling us into the wharekai for a meal. The big room was packed with tables and forms. In the background, I could see through the kitchen to where the men who had been preparing and cooking for the last few hours were resting. Inverted plates were already on the tables and in front of them were the bowls and plates of food.
We took our seats and Ake struck a plate with his knife. There was quiet, and his strong voice called out the grace. Plates were turned right side up, and bowls were handed from place to place.
It was not a grand meal. There was no need for that, nor was it appropriate. A simple act of eating together forms much of Maoridom’s social bonding, as well as the more practical recognition that people who have come a long way to be there must be hungry. It is a lot more than just hospitality. It is an obligation.
I took a piece of pumpkin and a boiled potato and then reached for the bowl of “boil-up” — that most traditional item of marae menu. A generous forkful of watercress and a boiled pig’s tail followed. I also reached across to another plate and helped myself to a piece of fried bread — a flattened square of dough, quickly fried in very hot oil that makes it puff up. I rather like it with a filling of plum jam after I’ve finished the “boil-up”.
As the plates emptied the sound of voices intensified. The children and those with bigger appetites made their way to the servery where a large tray of apple crumble fresh from the oven was accompanied by a two-litre container of cream.
It was time for me to slip away quietly, and to think as I drove back to Paraparaumu through the heavy Friday night traffic about other recent funerals and deaths that have been close to me.
There was a quiet sincerity underlying the customs and traditions of the day that reaches back and has evolved through the centuries. Even the texting by cell phone has become part of that evolution. Earlier in the day I had been involved in an intense meeting in Wellington on iwi business at which, during his opening mihi or greeting, Maria’s brother Tony had quietly identified her passing before returning his comments to the matters of those living. The urgency of that meeting had over-ridden what must have been his personal need.
Death is a fact of life, that many find difficult to accept. For Maori it is part of a continuation of life force that is there before birth of an individual and extends past death. What always impresses me at a tangi is the involvement of the children and their understanding of that belief. Equally, there is the acceptance and complete understanding that a tangihana must take precedence over any other event that could have been planned for that time on a marae. It is the last right (as well as rite) of a Maori to be welcomed back and farewelled on that place.
It was one of those occasions when I remember my mother’s words to me as a young boy: “You have a small amount of Maori ancestry — always be proud of it!”