‘E te manuhiri tūārangi, nau mai, hāere mai, rarau mai rā - welcome visitors from afar!’

Manaakitanga is understood clearly on the marae. Mana rises or falls when manuhiri ( visitors ) are being hosted. Every action by the papa kainga ( home people ) is geared towards ensuring that the mana of the manuhiri is kept in tact and that they are honoured as their mana deserves.

The consequences of manaaki manuhiri gone wrong is tangible. The papa kainga is affected and the whakamā ( shame ) is shared by all. They have let down themselves and their whakapapa ( heritage ). It is a painful experience. No one wants that.

Manaakitanga has real life consequences and mana is at stake. In the old days, takahi mana was even more real because lives were lost when manaakitanga was not extended as it should have been.

Is manaakitanga truly understood? Does your staff in hospitals, schools, local and government departments who proclaim manaakitanga as a central, core value of their organisation really get it or is it all just lip service?

Manaakitanga starts at the gate

Do not confuse manaakitanga with kai. Manaakitanga is not all about putting on a kai ( food ) to be shared at the conclusion of an occasion. Manaakitanga is really about connection and whakapapa.

Karanga ( The Call )

It starts with the call of the manuhiri onto the marae. Acknowledging who they are in the call is a direct reference to the ihi, wehi and mana that is about to cross the marae. This means that the tangata whenua ( local people of the land ) take the courtesy to find out who the manuhiri are before the pōwhiri ( ceremony of welcome ) starts and acknowledges them in the karanga ( call ).

Maharatanga ( Remembrance )

Midway across the marae the manuhiri pause to remember loved ones who have passed, “ kawea mai o mate kia tangihia tahitia. - bring the memory of those who have gone so that we can all farewell them.” The iwi kainga ( home people ) afford the visitors the opportunity to mourn the loss of loved ones.

Whaikōrero ( Speechmaking )

Once seated speeches begin. Iwi kainga speakers will use whakapapa ( genealogy ), kōrero o mua ( tribal histories ), whakataukī ( quotes ), haka ( posture dance ), waiata ( song ) and mihi ki ngā mate ( eulogy ) to establish links between themselves and the mana that has come onto the marae. Acknowledging connections is a key component of making manuhiri feel welcomed and acknowledged.

Hongi and Hariru

Following speech-making, connections are affirmed physically when everyone comes together to hongi ( press noses ) and hariru ( shake hands ). The hongi entails the sharing of breath; inhale before noses touch and exhale after the touch. The act of shaking hands at the same time doubles the experience. Mana, ihi and wehi is united.

Kai

The final stage of welcome and the extending of manaakitanga is kai. Food symbolizes the freeing of tapu, sharing, sustenance, the lifting of the spirits, enjoyment and companionship.

Whakawhanaungatanga

Every stage of the pōwhiri ( formal welcome onto the marae ) focuses on manaakitanga. By respecting and demonstrating through action and thought the ihi and wehi of the visitors, they are being honoured. Manaakitanga is being shown. It is a whole and encompassing process.

How does this translate into the workplace?

It is not enough to state manaakitanga as an organisational value if people do not know what this looks and sounds like. If we use the pōwhiri process as a means to understand manaakitanga then let’s start from the time a visitor / client walks through the door.

Manuhiri (visitor, client, customer)

• Do they get a respectful welcome?

• Do they hear greetings / acknowledgements in Te Reo?

• Do they receive a hongi?

• What iconography do they see in the foyer that tells them that this is a Māori friendly organisation?

• Are hui ( meetings ) conducted using tikanga of karakia. mihi, waiata and kai?

Kaimahi (staff)

• What cultural understanding and knowledge does staff have when dealing with Māori?

• Do staff understand clearly their obligations under the Treaty of Waitangi?

• Are there competencies structured around the Treaty?

• How do staff manaaki each other?

• Do leaders practice manaakitanga of staff.

• How is cultural performance monitored / managed?

• Are there cultural performance indicators?

• Have the staff contributed to the indicators?

• Have staff been onto a marae?

• What are the consequences of not meeting cultural expectations?

• Have staff wānanga ( deconstructed ) manaakitanga to understand it?

• How is manaakitanga implemented in the workplace ( using the protocols of powhiri as the base )

• Does the organisation let matters of tikanga slide when it is inconvenient?

Iwi relationships

• Does the organisation have valid reasons for consulting with iwi?

• Is the mana whenua that the organisation’s building stands on acknowledged?

• Does the organisation know the mana whenua pepeha?

• Has the organisation been on a local, mana whenua marae?

• Does the organisation know key mana whenua contacts?

• Does the organisation know local tribal history?

• Are mana whenua invited to company kaupapa ( occasion, programme, event )?

• Does mana whenua have input into policy?

• Does the organisation have skilled, knowledgeable and dedicated staff whose job it is to meet cultural and Te Reo requirements

• Is there a Treaty of Waitangi policy and do people truly understand their obligations to it?

• Does management let cultural expectations slide when it does not suit?

Manaakitanga is a deep and enduring kawa ( protocol ) practiced on all marae. Here it is unquestionably authentic. The goal is to have organisations place the same value and adherence on manaakitanga in the workplace. If the mana of the organisation is important then it is vital to manaaki the mana.

To learn more about how to implement Māori values and tikanga in the workplace, check out our wānanga (workshops) for businesses Learn More >